
mssmm 






^> *<..•* A 



■bV 




VV 



r*+, 














**o* 




v v \ 'wm : /V- 



A' 



^3 V 












fen A v .f 




***** * : 











o. *'•.** A 
















VV 








•- ^o« • 








** v \ 





0° .'i«^I* °o 











V 



" _* 






b 



36^-30 
CREATION AND FORMATION: ' G3 

OR 

THE aEISTTILE ^L.1TJD THE JE^77. 

THE SEALED BOOK OPENED, 



THE WORD OF TRUTH RIGHTLY DIVIDED, AND THE MYSTERIES OP 
THE SACRED VOLUME EXPLAINED. 

BY If S^CARRSTT, D. D. 

"Ponder the Path of Thy Feet, and Let all Thy Ways he Estab- 
lished."— Proverbs 4th Ch., 26th vs. 



3fc *ev*/ 



cresset printing co., 
Aurora Springs, Mo. 



Entered according to Act of Congress, in the year 1890, by 

t. S. GARRETT, 

In the Office of the Librarian of Congress, at Washington. 



PEEFACE. 



This theory was presented by the author of this work first at 
Barnes ville, Mo., December, 1886, and now in presenting this work 
to the world, we think that it is eminently proper that we should, at 
the very outset, give some reasons for so doing, for the title may of 
itself provoke inquiry; therefore, let us look at it first, or at least 
such portion as would most likely meet with criticism, that is, 
Creation and Formation. The reader, at the first, and even after 
consulting his dictionary, will be likely to say: "Why, these are 
synonymous terms, meaning almost one and the same thing," and 
such is the generally received opinion among the masses. But as it 
is necessary to the rightful understanding of the facts grouped to- 
gether in this work, let us distinctly understand the relative mean- 
ing of those words, similar as they seem to be : 

Creation is to create; is to cause something tangible to exist and 
have a place, or being, out of something intangible, or made out of 
that which had no such place or being. Or in other words, God 
spoke into existence something out of nothing. 

Formation is the making or forming of something out of some- 
thing that already exists, or that had been created out of nothing. 
Hence, formation is, for example, as much relative to creation as the 
house is to the green tree of the forest, or as the brick house is to 
the clay. The tree stands in the forest, the clay in the earth, as 
God created them until they are taken by human hands and formed 
into the house — but no human being can create the tree or clay. 

But again. For instance you take the required amount of 
steel and bone and from it you can form a knife, but no human 
being can create the bone that the knife is formed from. And 
again, we say that the Gentiles were created from nothing by the 
power of God, and thereby became tangible from intangible. The 
Jew was formed by the same God from the dust of the ground — 



that dust which God had created. Therefore, keeping in mind 
these simple facts, the title of our work will elucidate, or unfold 
itself as we proceed. 

The object had in view by the author of this work is to gather 
together, and present in a reasonable and thorough manner, a close- 
ly interwoven chain of Bible facts upon the title of this work, that 
will unfold clearly the mysteries kept secret from the beginning of 
the world until the first advent of Christ upon earth as a God-man, 
and which since that time until the present, through the per- 
tinicious, and pernicious, and misteachings of those who set them- 
selves up as the teachers for gain, and have the mysteries still 
remain, only make the mist heavier. But as for priestism and 
lordism, we shall merely bring to light their soft, dark sayings and 
leave them to the world where they belong, and the great Creator 
will avenge their insult offered in his face by them. For we desire 
only to so lay facts before you that you will be able to disentrall 
yourselves from the chains of thraldom by which these blind teach- 
ers of the blind have so long led you. But now, coming to the 
glorious light of God given and God like liberty, that we may all 
become one in heart, soul, body, mind and strength and faith in 
Christ Jesus our Lord, as he so earnestly prayed for, that we might 
be one as He and the Father was one. 

And now we will say that a careful, thoughtful and prayerful 
perusel of the following pages will roll away forever the dark 
shadows that so long hung over the world, and all the mysteries that 
appear to be from the first chapter of Genises up to the last chap- 
ter of Revelations, with its deception of the beast, all will become 
as clear as the noonday sun. And we offer no apology to common 
history, theology, geology, or any so called scientific ology whatever. 
We shall produce nothing as true facts save the Bible and its true 
witnesses, for the Bible within itself is sufficient proof to establish 
our subject, for with us the Bible is a lamp to our feet and a light 
to our pathway. 

And now we cordially invite the reader of this to follow us 
through carefully from the first chapter of Genises to the last chap- 
ter of Revelations, laying aside all prejudice, and as a new born 
babe desire the sincere milk of the word, that ye may grow thereby; 
or as hunting for a golden gem of great prize. But as the following- 
pages of our work are intended to convey such information to the 



reader, and to set before him these precious truths of the Divine 
Word of God ; those truths Jesus sealed with his blood ; and sancti- 
fied by his death ; and was witnessed by the blood of the apostles 
and early christians, and through the blessings of God they have 
been handed down to us. 

I shall not stop here to anticipate what follows, but cast myself 
in the presence of God and upon the generosity of my readers, 
praying that this work may not pass through their hands without a 
great blessing from Him who can alone make any means of instruc- 
tion profitable, but who is sometimes pleased to magnify His own 
omnipotence by the very weakness and feebleness of the instru- 
ments which He employs, and by such means many have been 
made to rejoice in the love and faith of the Lord and Savior Jesus 
Chris'.. Therefore, in faith and love we leave this with you and 
turn to the preface of the cause of our writing on this subject. 
May God Bless Yon ; Amen. 



bzejooustid peepace 



CBEATION ^_InTJD FOBMATIOIT 



OR TEE GENTILE AKD TEE JEW; OR THE SEALED BOOK OPENED; 

OR THE WORD OF TRUTH RIGHTLY DIVIDED THAT SETS 

EORTII THE TRUE CHURCH OF CHRIST. 



And now, that there may r.ot be any misapprehension by the 
reader upon the title of our work, we shall define or make definite 
our title. "Creation and formation" includes God's entire work, 
both of creation and formation. But the next clause, "the Gentile 
and the Jew," represents just such a portion of creation and forma- 
tion as we will take up in our work, or subject, except such explana- 
tions as will be necessary to make plain our subject. And why we 
have chosen this title is from the fact that we knew nothing, and 
had been taught nothing, from our mother's knee, but Roman 
Catholicism — all through childhood and manhood, until we had 
reached our thirtieth year — which was nothing but confession, ab- 
solution, catechism, prayer book, beads, medals, crosses, scapulars, 
and to pray to the saints, the blessed virgin; and also the mass, the 
kissing of the priest's hand and the buckles on the bishop's shoes 
which are upon his feet, and do penance to gain indulgences, etc. 
And all through this superstitious worships of images and idols we 



never got to read the word of God for ourselves, for the very teach- 
ing of priestism was that if we did read it we could not understand 
it, that there was no one but the prelators of the Roman Catholic 
Church who were able to interpret it, for they, and they alone, were the 
true ordained that were to interpret and say what it meant. Under 
such influences we were made to persecute those that were as good 
christians by nature, and far better by practice than we, and by 
which the spirit of Christ was more visible in them than in us. 
And from this fact, God in his infinite mercy saw lit to let the dark 
shadows of death pass by and present itself to us by way of affliction , 
which was the cause of us crying aloud, "I am lost! I am lost!" 
But while this presentation filled us with so much horror, still it 
was not God's time to call us in reality to pass through the valley of 
death, so our recovery was again fulfilled after many promises to 
lead a better life in the love of good works. Therefore, according 
to former teachings we again sought Christ and his love in the same 
old way of priestism, for we knew no other way than to go to a 
priest and confess all to him. But alas, alas, we could find no com- 
fort there now, so we became miserable to ourself and all that 
chanced to be around us, for we sought comfort of both priest and 
bishop and could find none, and this being the only source we knew 
we found ourself at a loss to know what to do. To think of going 
to the Bible for light would be folly, for we could not understand it 
if we did — it was not for us to understand — so time after time we 
went to the priest, yea, bishop, only to come away the last time with 
the thought of ending our miserable life and give ourself and others 
rest. But God is never at a loss for a remedy for a sin-sick soul, 
so he sent one of his little ones that we had persecuted most, with 
the consoling words "Jesus is the remedy for you; the priest is but 
a man, he can never forgive you your sins; but faith in Christ will 
bring forgivness and save you." By such kind advice as this from 
this new friend, and that we should ''read the Bible for ourself," 
and as they were both sympathetic and consoling and came from an 



honest heart, and dropped on our heart as honey to the hungry, and 
being in the sad condition that they found us in, we quickly obeyed. 
We went to Jesus upon our knees and begged pardon of Him, the 
giver of all good, and by his mercy pardon was granted unto us to 
the satisfaction of our soul, and the dark clouds of mystery that had 
hung over our minds were driven away. Then with a willing heart 
and mind we picked up the Bible expecting to find therein full in- 
structions for the christian traveler to a city out of sight, whose 
builder and maker is God. Opening; the blessed word at the fifth 
chapter of St. John, and in reading the 39th vers^, to our surprise we 
found this language, "Search the Scriptures, for in them ye think ye 
have eternal life and they are they which testify of me." You will 
probably say that this ought not to have been a surprise to me in a 
land of Bibles like this, and this we will admit. But we are sorry 
to say that such were the circumstances with us, and we fear is with 
many others that are under the same teachings and similar teach- 
ings, that we were reared up under from childhood, even from the 
cradle. But at the time of our reading the above named passage 
we were no longer under that influence of thraldom, for by the kind 
mercy of God, given unto us, we were at this time trusting in Christ, 
having already felt the cleansing power, and still we were surprised. 
And it may be that while you are following us through with this 
subject that even you will be surprised, as much so as this portion 
of Scripture did us; wherefore it may be well to give to the reader a 
few of the leading thoughts that presented themselves to us at the 
time of our reading the above stated Scripture, for it may be of some 
service to you, and if not it will do no harm. 

Our first thought was, "Search the Scriptures." What Scripture 
were we to search? This was Christ who was speaking. There- 
fore it could not mean the New Testament Scriptures, for they were 
not yet written. No, Christ did not mean them. It must be the 
Old Testament Scriptures that He refers to. Yes, we were soon 
satisfied of the fact that it was them that testified of Him; and 



being satisfied of the fact that it was the Old Testament Scriptures 
which had to be searched to find the testimony of Christ, our mind 
was still not at rest on this passage, for there were still more points 
that presented themselves, more mysteriously than the above, and 
one was: "For in them ye think ye have eternal life." Oar thought 
was, who was Jesus alluding to when he said "ye," for it could not 
have been his disciples, as they had already learned to believe that 
their eternal welfare was in Christ himself. Hence, the first ques- 
tion arose — who was it? And second, why did they think they had 
eternal life in these Scriptures? These thoughts presenting them- 
selves unto us, we armed ourself with the determination of search- 
ing the Old Testament Scriptures, and with the sword of the spirit 
we entered upon our work in obedience with the command of Christ; 
and once having satisfied our minds upon the testimony of Him and 
His coming from many chapters and passages, as we find recorded in 
Isaiah 7 : 14; also nth chapter and 42 : 7. Then our next aim was 
to find out who it was and why it Avas that they thought they had 
eternal life in those Scriptures, and we must now confess that witli 
the limited knowledge we had of them or what was contained in 
them, was somewhat more of a difficult task. .But remembering of 
having read that Cod had said: "If any lack wisdom let him ask of 
me and I will give it." So asking Cod for wisdom and His spirit to 
guide us into all truth, we accomplished our work by hard searching 
and found it to be the Jew (Cod's formed people) that Christ was 
alluding to when he said, "Ye think ye have eternal life," &c. 
That is it was the Jews that claimed they had eternal life if they 
obeyed the law of Cod, which was written in the old Scriptures, and 
true, according to the promises of Cod, who cannot lie, by obeying 
them they had eternal life; hence, after having satisfied our minds 
in regard to 'the testimonies that were recorded in the Old Bible of 
Jesus, the Son of Cod, and that it was the descendants of the formed 
Adam, now called the Jew, that claimed eternal life in them. We, 
with much satisfaction, again turned to the New Testament Script- 
ures, for we were anxious to learn all about Jesus, who had loved us 



so much. But it was only to find ourselves at a loss again, or rather 
puzzled, for as we were one evening surrounded by our little family, 
preparing to pay our last respects to the great Creator of Heaven and 
Earth, before we would retire to our bed of slumber, we (by chance) 
opened the Blessed Word at the fourth chapter of Mark and our eyes 
were made to rest upon the eleventh verse, and the very first clause 
was a point for our study, which reads thus: "Unto you it is given 
to know the mysteries of the kingdom of God," &c, and we soon 
came to the conclusion that it was His Apostles and Disciples that 
He spoke to, for the tenth verse explains this. But the mysteries 
spoken of was a hard study — just to find out what they were — for 
immediately following the above stated clause comes this language : 
"But unto them that are without, all these things are done in para- 
bles: that seeing they may see, and not perceive; and hearing they 
may hear and not understand, lest at any time they should be con- 
verted, and their sins should be forgiven them." This question then 
arose in our mind : Is it possible that there are people somewhere that 
God wanted them to see and hear, but not to perceive nor under- 
stand? For if they would perceive and understand they would be 
converted and He would heal them. Therefore Christ did all these 
things in parables. 

The language conveyed the idea to us that for some reason God 
did not intend for a certain people to perceive or understand, and 
with this thought upon our mind we soon came to the conclusion 
that God must in some way be connected with the mysteries that His 
Apostles should know ; consequently we readily concluded that if 
we could go to the depth of this language, we surely would get light 
and knowledge, of which we were yet destitute. When we re-read 
that the true followers of Christ was to know we readily believed, 
through the grace given us, it was for us also to know; for the prom- 
ise did not stop at the Apostles, but was extended unto all that 
believed, even as many as believed in Christ; then it was for us also. 
Christ hearing our prayer once, we had faith in him and believed 



that He would hear and help us again. With this faith and belief 
and with the Bible before us, down upon our knees we went, with a 
prayerful heart and the language of Christ stamped upon our mind, 
"Search the Scriptures," "and unto you it is given to know the mys- 
teries." So we turned leaf after leaf with the hope of finding some 
ray of light that might lead us to much desired knowledge of those 
mysteries which were as yet apparantly for us to know, but at lb is 
moment did not attain them, and we read chapter after chapter with 
great expectation; but as the storms gather and darken, so it was 
with our mind when we read those lines, "Study to shew thyself 
approved unto God, a workman that needeth not be ashamed, rightly 
dividing the word of Truth," so much so that for a last effort we 
dropped ourself in humbleness at the feet of Jesus, the Lamb of 
God, and there begged of him to hear and help us and grant to us 
the wisdom so we might fully understand His Truth, that we, too, 
might know the mysteries of the kingdom of God. The promise 
was that we should know ; and with our whole heart and mind in the 
work we were so absent of our surroundings that we were entirely 
unconscious of the lateness of the hour, and not until we were 
aroused just as the clock tolled 3, in the morning, by the touch of 
our dear companion, who had been an eye witness of our agonies 
and had prayed for us as well as watched over us all through those 
weary hours of the night, from her place of retirement for rest, but 
so far she had not closed her eyes in sleep. With the gentle touch 
of the hand, those precious words fell from her lips, yea heart: "Come, 
for God will, in His own time, and by His own way and mean3, grant 
the prayer of your heart; but for the present, take your rest." Obey- 
ing these words we went to take rest. Yes, and praise God, it was 
sweet rest too, for when our eyes were closed in sleep we were car- 
ried out by the spirit into the realms of eternal day, and stood us in 
the midst of everlasting joy — to drink of the sweets of never dying 
love. But we shall not stop here to give a full account of our sweet 
visions, but will say we saw the holy truth that we had so earnestly 



prayed for; and hearing the spirit sa}^, "rightly divide it, and 
then, with your natural mind, the spirit helping, all the 
mysteries so much spoken of and prayed for shall be given j^ou 
to know." But our thoughts were, how can weak, unlearned 
creatures like us rightly divide the Holy "Word of truth ? And 
the answer was that what was hid from the wise and prudent 
was revealed unto babes — twelve poor unlearned fishermen; 
but what we tell you, that do and you shall know; and that is, go 
back to the first and second chapters of Genesis and find there 
that God did create man, male and female, on the sixth day of 
His great work of creation, which was the Gentile, and then 
after the sixth day He formed the man and woman, which be- 
longs to His work of formation, and are now called the Jew, 
and then follow those two works of God, keeping them rightly 
divided b} T the Word of Truth until you come to the last chap- 
ter of Eevelations, and you have both the mysteries that you 
are to know and the word of truth rightly divided. And when 
we awoke with the blessed vision still fresh in our minds, satan, 
always ready to take eveiy opportunity to frustrate every work 
of God, tried hard to present unto us many doubts of its validi- 
ty. The idea of giving up the old theory that we had been 
raised under, that the Adam in the garden was the father and 
first parent of us all, was a hard thing to abandon. But with 
the memory of our sweet vision, and the Bible in our hand, we, 
with an earnest heart and mind, went both searching and 
studying, and the more we searched the scriptures and studied 
to shew ourselves approved unto God, the brighter our vision 
came to us and the more we learned of the mysteries. Hence, 
from our study and by rightly dividing the truth, we have 
gained the knowledge of the broad, open fact that the Gentile 
was a portion of God's work of creation on the sixth day, and 
that the Jew was a portion of his formation after the sixth day, 
and the two differed, one from the other, as much as the day 
differs from night, or as we have stated in the preface, that they 



were as much different one from the other as the house is from the 
green tree- of the forest, the tree multiplying until cut down and 
formed into the house; the life of this tree then ceases to be. So it 
was with the Gentile, the created man. When they fell asleep in 
death, life was to them no more. They had no judgment to fear, 
and not until Christ made His first advent into the world did judgment 
have power over them. But this was not the case with the jew. 
They were destined to a life beyond the icy arms of death ; and it 
was only by the violating of God's command that would cause them 
to see death. All the resemblance there was between these two men, 
found in the book of Genesis, are just as the house is to the green 
tree ; or we might say, the clay to the brick. For the first parent of 
the Jew was taken from the dust of the ground — that which had been 
created, and by the hands of the Lord formed into the man and 
made a fit temple for God's Holy Spirit to dwell in. But the man 
that had been created was not created with such a fit tem- 
ple, and so remained a wild olive tree until they were cleansed by 
the precious blood of Jesus. And from these plain facts the reader 
will readily grasp the striking contrast that did exist between the two, 
as similar as they seem to be, and trusting the generousness of our 
readers for the patient waiting for the development of the truth as 
we press forward, we cordially invite you to our subject proper in 
the name of Him who saves us. 



Creation and Formation 



CHAPTEB I. 



Text: — " Search the Scriptures ; for in them ye think ye have 
eternal life: and they are they which testify of me " — St. John v, 39. 

"* * * Unto you it is given to know the mysteries of the 
kingdom of God: * * *"— St. Mark iv, 11. 

" Study to shew thyself approved unto God, a workman that 
medeth not to be. ashamed, rightly dividing the word of truth." — 
2 Timothy ii, 15. 

And now, with the remarks already given, we shall pass by 
our text for the present, as we anticipate on taking the Bible in 
full for the foundation of our work, as it is the word of the 
Lord, therefore our starting point, in order to rightly divide 
the word of truth, will be at the first and second chapters of 
Genesis, or at least such portion of them as will enable us to 
pass from chapter to chapter until our subject is made plain, and 
wo find this language recorded in the first chapter : 

; 'In the beginning God created the heaven and the earth. 

"And the earth was without form, and void; and darkness 
was upon the face of the deep. And the spirit of God moved 
upon the face of the waters. 

"And God said, let there be light: and there was light. 

"And God saw the light, that it was good: and God divided 
the light from the darkness. 

"And God called the light day, and the darkness he called 
night. And the evening and the morning were the first day." 

This language includes the first five verses of the first chap- 
ter of Genesis, and also includes just what God created on the 
first day. The beginning spoken of was the beginning of this 
great work, and it tells us just how much and just what He 



14. CREATION AND FORMATION. 

created on the first day. Likewise the sixth, seventh and 
eighth verses tell us the work of the second day; the ninth, 
tenth, eleventh, twelfth and thirteenth verses tell lis His third 
day's work; from the thirteenth including the nineteenth verse, 
His fourth day's work, and from the nineteenth to the twenty- 
fourth verse you find His fifth day's work. From the first day 
everything is itemized and named that God created in these 
five days, so that we know just what He did create on each sep- 
arate day. They being so plain that they cannot be mistook in 
their meaning, we shall leave them to the reader and shall take 
up the portion of the sixth day's work that conies in connec- 
tion with our subject, and which really is the foundation of our 
subject, in which fact the title of our work would bear us out. 
We claim from the authority of God's word that He did have a 
creation and a formation of man which were two different 
works — the Gentile being the man created on the sixth day 
with no bounds to his dominion, and the Jew the man formed 
from the dust of the ground and placed in the Garden of Eden 
with a boundary line. By the help of God we shall, by His 
Word, place those facts as far above scepticism as day is above 
night in shedding its light. 

The first that we shall notice you will find recorded in 
Genesis i, 26, which reads thus: "And God said, let us make 
man in our image, after our likeness : and let them have domin- 
ion over the fish of the sea, and over the fowl of the air, and 
over the cattle, and over all the earth, and over every creeping 
thing that creepeth upon the earth." The question may first be 
asked upon this passage, who was this that God was speaking 
to when He said "let us make man," and we shall answer this 
question by referring you to the following scriptures and asking 
you to read them for yourself and you will find it to be Jesus : 
Proverbs viii, 22; St. John i; also, First Epistle of John i; Rev- 
elations i. And again, when God says "let us make man," He 
also says "let them have dominion over all the earth." Now, 
When He says "let them," He referred to making more than one, 
for as we must admit, the word "them" is plural, and means 
two or more. This we all readily agree to, but this is not all 
we see; for to tliem was to be given a great ruling power, for 



CREATION AND FORMATION. 15. 



their dominion was to be "over the fish of the sea, and over the 
fowl of the air, and over the cattle, and over all the earth, and 
over every creeping thing that creepeth upon the earth." In a 
word, all and everything on earth was to be subject to the 
dominion of this portion of G-od's work of creation — that was 
to be man, male and female, in His own image, and after His 
likeness. JSTo, this dominion did not simply take in just a little 
spot, or a small portion, but all the earth, without any boundary 
line. You may ask if this was all fulfilled just as it reads? In 
answer to this we shall read the twenty-seventh verse of the 
same chapter: (Genesis i, 27.) "So God created man in Iiis own 
image, in the image of God created he him; male and female 
created he them." Now then, you have in this a positive dec- 
laration that He did create them male and female, which means 
two or more, for them is plural. This was included in His six 
days work. Again you may ask, as it is a positive fact that He 
did create them, did He grant unto them this dominion that 
He spoke of in the twenty-sixth verse? In reply to this we 
shall read the twenty-eighth verse of the same chapter : "And God 
blessed them, and God said unto them, be fruitful, and multiply, 
and replenish the earth, and subdue it: and have dominion over 
the fish of the sea, and over the fowl of the air, and over every 
living thing that moveth upon the earth." You see from this 
that it would be useless to try to use stronger language than 
this in answer to the above question, and it does not simply an- 
swer this last question asked, but also confirms the first one 
asked, and learns us many other facts. The first one is the one 
we have already spoken of, which is His blessing placed on 
"them." Had there been but one, God would, as an intelligent 
being, have said "him." Then in this light the all important 
words, "to be fruitful and multiply," would be entirely out of 
place and imponderable. And for us to think that G-od's word 
is imponderous, would be even as shocking as to think there is no 
God. On such grounds we would have no reason in demanding 
of the. infidel any stronger proofs than human reason and 
science for the assertion they make when they say that the 
Bible does conflict in the most vital points in its teachings. But 
on the other hand, if we are willing to lay aside the falsetto of 



16. CREATION AND FORMATION. 



falsehood of ages, and give God's word its finite importance, 
that it may imprint and impress its great truths upon the mind 
and heart, then there will be no room for darkness and infideli- 
ty. Scepticism will flee away, and the truth of the matter will 
be plain — that God on the sixth day did create a man, male and 
female, with a dominion over all the earth, to be fruitful 
multiply, and replenish it, also with access to every- 
thing upon the face of all the earth, and even in the sea, 
and every living thing was to be meat for them. The trees and 
herbs were to be meat for them. They lacked nothing. (Gen- 
esis i, 29). 

In conclusion of all these facts, God declares in the thirty- 
first verse that He "saw everything that he had made, and, be- 
hold, it was very good. And the evening and the morning 
were the sixth day." In this God does not say, I behold what I 
am going to make, but speaks it in the past tense. We find it 
to be on the sixth day when this language was uttered b}^ the 
Lord himself, and was His conclusive words in consideration of 
the good which He had accomplished in His great work of cre- 
ation in those six days as we find them recorded in the first 
chapter of Genesis. And then in order that His word might be 
clearly understood, He had the inspired hand to pen these 
words: "Thus the heavens and the earth were finished, and all 
the host of them." (Genesis ii, 1.) Or in other words they were 
finished in the manner above stated. We shall say here that 
this scripture with the following verses should be attached to 
the first chapter. This was not a mistake of the inspired writer, 
but of the men that divided the Bible up into chapters. While 
it does not change the meaning of those scriptures, they would 
be more readily understood to read in the past tense, if the di- 
vision was made between the first and fifth verses. But taking 
these scriptures just as they are we find them to be in the past 
tense. For in the second and third verses we find that "he rest- 
ed on the seventh day from all his work which lie had made." 
This within itself is sufficient to prove that He had done just 
what is recorded in the first chapter, and all that is spoken of 
there, was finished just as the word says it was. He could not 
have rested from anything He had not done. 






CREATION AND FORMATION. 17. 

He sanctified the seventh day because in it He had rested 
from all that He had created and made in the six days. Yon 
might ask if we have any other Bible proofs that God did end 
his work of creation on the sixth day, which included the 
creating of man, male and female? Yes, many; but at present 
we shall only give the eleventh verse of the twentieth chapter 
of Exodus : "For in six days the Lord made heaven and earth, 
the sea, and all that in them is, and rested the seventh day: 
wherefore the Lord blessed the Sabbath day, and hallowed it." 
We shall say here that with such positive declarations before us 
from the word of God as we have presented to you upon this 
great and all-important subject, that the man would have to be 
very dull of apprehension that does not see these facts that we 
have presented, and we will ask would it not be, and is it not 
preposterous, and a gross insult thrown in the face of God to 
say those things were not so, or the} T were only as yet imagina- 
ry with God, when he says positively that they were already 
accomplished, and that He rested on the seventh day from the 
labor this work had cost him. Yet for the past 300 years the 
origin of this man, male and female, has been positively denied 
by theologians, who represent him as the man formed and 
placed in the Garden of Eden, which were not formed until af- 
ter God had rested on the seventh day. Wherefore we have de- 
termined to come to you with the Bible in its true light, and do 
not intend to allow any pertinacious criticism or pernicious 
teachings to rule us in this subject, for the Bible, and Bible 
alone is our guide, with the light of the spirit shining down 
upon its sacred pages. Therefore we shall present to you no 
outside works as God's word, and shall only use them when it 
is necessary to show the domineering power they try to dog- 
matize with." Whenever we make remarks, look and see if they 
are not in harmony with the word of God, for with us God's 
word is placed above all. We find that there is much per- 
nicious teaching in presenting God's word to the people of to- 
day, and therefore we will be required to make many repetitions 
in order to keep in close connection the aim had in view, and 
place upon the mind of the reader the true light of God's word, 
so that priestism, lordism, scepticism and infidelity may also be 



18. CREATION AND FORMATION. 

seen in their full sense — that their theory is preposterous, price- 
less and priggish. 

We shall now take up the next question that has been asked 
of us time and again, which is: Does not the fourth and fol- 
lowing verses of the second chapter of G-enesis teach us that 
the greater part of God's creation is to be performed yet? In 
harmony with God's word we shall answer no! else how could 
the above scripture be true, that He finished His work of crea- 
tion on the sixth day? From such a standpoint you would 
have God's word to conflict with, for the portion of 
scriptures the question referred to, is the work of God's forma- 
tion after the sixth day; yea, after the seventh. But, says one, it 
has been the understanding that creation and formation are 
synonymous terms, meaning almost the same thing. Is not this 
so ? To answer this question according to the theory of man 
we would have to admit that Webster, with many other L. L. 
D/s, claim the two to be synonymous terms. But before we 
shall give the Bible definition of the two words and their much 
told difference, we desire to say that if Moses was an inspired 
man of God, and the Bible teaches us that he was and all 
christians claim him to have been, then Webster is wrong, and 
far wrong, in regard to those two words — as we shall plainly 
see by the definition given in the word of God. It reminds us 
of what the great man Wesley says in one of his volumes, that 
some men might study geology, astronomy and mathematics, 
but for his part he could not without becoming an atheist or 
deist. And now, to see such language as this used by such a 
man as Wesley, the founder of Methodistism, how easy it would 
be for a man, even like Webster, to give many definitions that 
would not bear the test of the spiritual light of the inspired 
word of God, and we shall show plainly that His inspired 
writings make an important difference between the two words 
creation and formation, and in order that we may satisfy all 
questions that arise, and to give the true difference we shall 
now return to the question asked by one, viz : Does not the 
fourth and following verses of the second chapter of Genesis 
teach us that God lias yet the greater part of His creation 
to perform? To this you already have our answer — no! For 



CREATION AND FORMATION. 19. 



we have presented unto yon positive Bible facts that God ended 
his work of creation on the sixth day, and rested on the seventh 
from all His work. (See Genesis ii, 2-3, also' Exodus xx, 11.) 
It could not have been that He yet had to perform this work, or 
any portion of it, for it was finished on the sixth day. But in 
order that the right understanding may be had, and to keep 
from the mind of the reader the thought that we have tried to 
dodge our way through, we shall lake up the portion of scrip- 
ture referred to — Genesis ii, 4 : "These are the generations of 
the heavens and of the earth when they were created, in the 
day that the Lord God made the earth and the heavens." 

Now it does seem to us that remarks from us would be un- 
necessary when this language within itself tells us that those 
generations of the heavens and earth were already created, for 
it says when they were created, which tells us so plainly that it 
was already with the past, and that it was not what He was yet 
going to do. If we notice closely what He is about to do, 
which includes His work of formation, it is connected with the 
word "and," and "every plant of the field." Now this language 
teaches us that He is about to perform a different work. For in 
His work of creation He neither speaks of the plant nor of the 
field, and neither of these had place yet, for God had not yet 
planted anything in this field, hence it could not grow, but 
His creation that had been accomplished was yielding its fruit 
already. But you may say the Lord had not caused it to rain, 
upon the earth, which is correct; but there went up a mist that 
watered the whole face of the ground. And you will again say, 
there was not a man to till the ground, and we shall say this, 
too, is so. But while this is true, you are already aware of the 
fact that God created man, male and female, on the sixth day, 
but as we have said, not to till the ground, and it is this fact 
that now brings us to the first work of His formation, and 
which the word "and" connects to His work of creation — for in- 
stance, as in "the heaven and the earth," or "the evening and 
the morning" — and a work that He performed after He had 
rested on the seventh day, which Pie commenced by forming a 
man to till the ground, for the seventh verse says : "And the 
Lord God formed man from the dust of the around." It does 



20. CREATION AND FORMATION. 



not say that He created this man, but formed him from the dust 
of the ground which had already been created, "and breathed 
into his nostrils the breath of life, and man became a living- 
soul." 

Now, this teaches us that God formed this man, and pre- 
sents to us quite a differ anent picture from the man He had cre- 
ated on the sixth day with a female included, and which 
belonged to His six days work that He. had looked upon and 
saw that all He had created and mad.e was good, and very good. 
The heaven, the earth, the waters, the light, the darkness, the 
fish, the fowl of the air, the beast, and every living thing that 
moveth upon the earth, the tree, the herb, and man, male and 
female, with a dominion over all the earth, to be fruitful, multi- 
ply, replenish the earth and subdue it, and the gift of the tree 
and herb for meat, and all was good and very good. This great 
gift was sufficient to sustain them while going forth in discharge 
of the duty assigned unto them by the Lord, and this man that 
God had created in His own image and after His likness, male 
and female, were not the ones intended by the Lord to till the 
ground, but his ruling power was over all the earth, and they 
were forbid nothing that was upon the earth. Everything was 
at their command, and as we have set before you by scripture 
that after God had finished this great work of creation in six 
days, He then rested on the seventh. You may ask, is God 
still resting ? We shall answer no. For as we have already 
intimated to you by the question asked, that after God had 
finished His work of creation in six days, and had included in 
that work man, male and female, and had rested on the seventh, 
He then commenced His work of formation — the work that the 
question alludes to, as recorded in the fourth and following 
verses that we already have a portion of before us — and we shall 
try by the help of God to make the difference in the two works 
plain, so that you may see the difference between creation and 
formation, for you now have a portion of them both before you. 
As you have before you in creation man, male and female, with- 
out a word spoken of a living soul, you. have in the formed man 
a living soul, and alone. Creation, or the Gentile as we shall 
call them, were to rule the earth. The formed man, or the Jew, 



CREATION AND FORMATION. 21. 



was only to dress a certain spot that the Lord first called a field, 
and this field was to be planted and furnished with just such 
plants, trees and herbs as God saw fit to make choice fruit of. 
This field brings us to the portion of scripture that the conclu- 
sion is drawn from that God has His work of creation yet to 
perform, and that the first chapter is only the imaginary work 
of God, and it is not only one but many who advance the same 
theory. For the benefit of the reader it may be well to try 
such material first, before we present to you the proof of God's 
word, and if it does not stand testing that way, then the truth 
of the Bible will uncover it as rottenness. 

We shall now imagine that we are going to build a ship 
Avith another ship to mate, and our means give oat, con- 
sequently we only get one ship. Why was this ? Because we 
had not enough means, hence it was not in our power to build 
the two. Again, we imagine we are going to buy a farm, and 
when we test the means within our power we can only buy a 
lot. Why? Because we had not the power to buy more. But 
again, suppose we are going from St. Louis to New York, and 
even get on a train, and the means we have at our command 
would only take us to Cleveland, Ohio. We would then have 
to stop, would we not? You will say yes. But why? Well, 
you will say, because we did not have the means in our power 
to go farther. So it is with the theory here presented. If God 
imagined, according to the reading of the first chapter, that He 
was going to create man, male and female, and only formed the 
man, then He had not the power to create what He imagined 
He would; therefore we plainly would see His limited power. 
But again. If God imagined He was going to give them do- 
minion over all the earth, the fowl of the air, the fish of the 
sea, and over every living creature, and a gift of every green 
herb upon the face of all the earth, and then only places him in 
the field and does not allow him access to all that is in the field, 
let alone upon the face of all the earth, God did not do what He 
imagined He was going to do. Still one more thought. If it 
was imaginary with God that He was going to create man, male 
and female, and that He had already said He did, and give unto 
them a great ruling power over all the earth, and to be fruitful 



22. CREATION AND FORMATION. 

and multiply, He failed on all these points. For if this theory 
be true, then God had not the power to speak into existence the 
things that He had imagined He would. For in that light He 
only formed man, placed him in the field, and did not give him the 
dominion, nor did He tell him to be fruitful and multiply until 
after the flood. According to such a theory you have limited 
.God's power, but for our part we claim Him to be all-powerful. 
But is this all you represent God to be by such a theory? No, 
in nowise. You also make Him out a liar, for God says in His 
word that He did accomplish in those six days just what is re- 
corded in the first chapter, and rested on the seventh. But you 
say He just imagined those things, wherefore you make God out 
a liar, which we dare not do, for God cannot lie. This is not 
all. You make God's word conflict by such a theory, and we 
claim that it does not conflict. One says, let me explain what I 
mean by the imaginary work of God. God did on the sixth 
day create man, male and female, but they were nothing more 
than a blub, or lung-breathing animal, aid never came to per- 
fection until God formed them from the dust of the ground. 
We cannot see that this betters their position one bit, but still 
leaves the above as before, and adds deeper mystery to the 
assertion. Just think for a moment that this blub, or mere 
lung-breathing animal, has dominion over all the earth, to be 
fruitful, multiply and replenish the earth and sab due it. Even 
the thought appears to us preposterous and sufficient within 
itself to show its obscenity, therefore we shall make some repe- 
tition in order to make all plain, and from time to time will 
have to make many of them in linking our chain of Bible facts 
together, and as you are already aware that we name the male 
and female created on the sixth day Gentile, and the formed man 
after the sixth day the Jew. We mention this so we may be 
understood, as those two words are harder than creation and 
formation, and answer the same purpose. 

And now, all such theories as have been presented by the 
world, we leave to the judgment of the reader while we shall 
view the two works. And by referring back to Genesis i, 27, 
God did not only imagine that He would, but did, on the sixth 
day, in His own image, create man, male and female, and as 



CREATION AND FORMATION, 23. 

recorded in the 28th verse, did bless them and commanded 
them to be fruitful and to multiply, with a dominion over all 
the earth, and with the great blessing that everything that had 
life or substance that was on the earth or in the sea, and the 
fowl of the air, should be meat for them. — 29th verse. But in 
neither of these scriptures do we find that He had given them a 
living soul, or commanded them to till the ground. 

With these facts on creation before us, and with them rest- 
ing upon our minds, and by turning to His second work, which 
is formation, we shall readily comprehend the difference. "For 
in the beginning God created the Heavens and the earth. And 
the}' were without form.' 7 Hence formation is not creation, but 
instead, is forming or separating that which had been created. 
For proofs we find in Genesis i, 4, that God divided the light 
from the darkness which had been created prior to forming it 
separately, each to itself, calling the one clay and the other 
night, and as placing a firmament after creating it, which He 
called heaven, in the midst of the waters to divide the waters 
that was above the firmament from the waters under the firma- 
ment. — Genesis i, 6-7-8. And as we find that when God created 
the earth it was without form, and God had to do His work of 
forming the earth after He had created it, by the gathering of 
the waters together into one place and letting the dry land ap- 
pear. — Genesis i, 9-10. This is the work of formation. The 
forming of that which had been created, just as we find in 
Genesis ii, 7, that "God formed man of the dust of the ground, 
and breathed into his nostrils the breath of life: and man be-. 
eame a living soul." He was not created as the man was that 
is spoken of in the 27th verse- of the first chapter — in the image 
of God — but was formed from the dust of the ground that had 
been created in the first days work of creation. And now, by 
comparing the 27th verse of the first chapter of Genesis with 
the seventh verse of the second chapter, you will find the 
difference of the two works set forth in the two men, which 
makes plain to us that God did create a man on the sixth day, 
and after the seventh day formed a different man, or God's 
word conflicts and has set forth a falsehood an I is not inspired. 
But seeing the great difference between the two men, or works 



24. CREATION AND FORMATION. 

of God set forth by His inspired word so plain, we must be- 
lieve that the Gentile was the man, male and female, created on 
the sixth day; the Jew, the man formed and placed in the 
garden, and alone. But if this was all, it might yet appear 
dark. Turning to Genesis ii, 8, God, speaking of the progress 
of His work of formation, says : "And the Lord God planted a 
garden eastward in Eden; and there He put the man whom He 
had formed/' This garden was the field spoken of in the fifth 
verse. And the plants came from the seed ol the grass, the 
herb, the tree, spoken of in the 12th verse of the first chapter 
of Genesis, whose seed was in itself, and this fully accounts for 
the language used : "Every plant of the field before it was in 
the earth, and every herb of the field before it grew." For the 
tree had been created in full maturity with the seed within 
itself, and the time had to pass by after the tree had been cre- 
ated that would bring forth the seed from within the tree to the 
earth where it would germinate, and vegetation would bring 
forth the plant for the garden, which all took place from crea- 
tion, and, too, before the planting of the garden which was 
planted for the formed man to be placed in. (Genesis ii, 15). 
And this man was to dress this garden and keep it, and was 
forbid to eat of one of the trees that was in the garden. And 
through the man violating this command of God, "Thou shalt 
not eat," the sentence was death. — Genesis ii, 17. And in this 
scripture we plainly learn that there was a boundary line for 
this formed man, and a ^decree given that he should not pass 
over. This was not so with the created man, for his dominion 
was from sea to sea, and from pole to pole. 

What a different position these two men were placed in. 
The one created on the sixth day to be fruitful and multiply, 
with a dominion over all the earth, not just a little spot or field, 
and with access to every thing upon tb.3 fa3e of all the earth, 
and in the image of God, nothing spoken of a living soul. The 
other, formed from the dust of the ground, placed in the garden, 
representing a small spot of ground, to dress this garden which 
God had planted with the choicest fruit, with the tree of 
life in the midst of the garden, and the tree of knowledge, of 
good and evil. Of this latter tree, the man who has become a 



CREATION AND FORMATION. 25. 



living soul is forbid to eat, and even at the time that this com- 
mand was given, the man was yet alone and without a help- 
meet; nor does it say God blessed this man; nor does it say 
He told him to be fruitful and multiply; nor was he to subdue 
the earth. All this is given to show us the vast difference 
between the Gentile and the Jew; and yet there are a few more 
points that we shall notice. 

God tells us in the first chapter that on the sixth day He 
created the beasts of the earth, and in the second chapter that 
after the seventh day He formed the beasts of the field — Gen- 
esis i, 25; ii, 19. And in placing these two works together 
theologians claim all things were brought unto the man Adam 
that was placed in the garden, that he might give them names. 
But this, too, is not the case, for in the second chapter and 20th 
verse it includes only the things of the field and this is all this 
man had anything to do with. After naming all these things 
there was not found among them a helpmeet for this man, so 
God caused a deep sleep to fall upon him and He took one 
of his ribs and made a woman. — Genesis ii, 20-21. It was not 
so when God created man. They were male and female, both 
of them separate, full and complete. (First chapter and 27th 
verse). This plainly teaches us why it was that God spoke to 
the created man in a plural term, them — two or more — and to 
the formed man in the singular term,' him. Under these plain 
facts the reader is left to believe without a shadow of doubt 
that God spoke of a different man in the first chapter and 27th 
verse, from the one in the second chapter and eighth verse, and 
from these facts the question might be asked : Why was this 
separation made between them? This question would fully 
prove that the mind is full}' satisfied that creation and forma- 
tion are not synonymous terms, but are two, differing in 
character. For the present we shall merely state the reason, 
as the future will develop the real substance: 

The Gentile, who was created, in nature wild and wily, 
without a living soul, was subject to death as the beast, and not 
subject to judgment. But this was not so with the Jew, who 
was formed ; the dust which God had purified by the refiners 
fire of formation; fit and purified for a fit temple for the in- 



26. CREATION AND FORMATION. 



dwelling of His spirit; a living soul. No longer any wild 
nature there, but the Son of God; a soul to run parallel with 
the existing arm of God; subject to judgment; and was com- 
manded not to eat of this tree that was wild by nature, for to do 
this will bring forth sin, and sin will bring forth death when 
finished ; death to the purified temple of clay, and death to 
purity of soul, leaving the further development of the cause for 
the future. Turning again we see the rib taken from the man. 
God made woman and brought this woman unto the man. Then 
this formed man said: "This is now bone of my bones, and flesh 
of my flesh : she shall be called woman because she was taken 
out of man."- — -Genesis ii, 22-25. Now, it would appear useless 
to ask why she was called woman, when the scripture says "be- 
cause she was taken out of man." This, like all other scrin- 
ture, bears out the difference spoken of upon this great truth. 
For we concede, to comprehend in this evidence, that this 
woman was the same bone and flesh as the formed man, be- 
cause she was taken out of him, therefore they become twain 
in one flesh. In this we have the first husband and wife, as 
they were the first two in one. For we sec that in creation the 
male and female were both made tangible out of intangible at 
the same time. In the place of woman, the one was called female, 
because she was not taken out of man, but was made from 
nothing, as was the male. They were not twain in one flesh; 
were not husband and wife, yet were to be fruitful and multiply 
as other portions of creation. 

With these scriptural facts before us, we will have to admit 
one of two leading thoughts: First, that God did on the sixth 
day create male and female, and then after the seventh day 
formed the man, and from him made a woman ; or we will have 
to say that those two first chapters of God's holy writ are in 
controversy with each other, ami that Moses was not a man of 
God; not an inspired writer, and had not enough intelligence 
in himself to know how to write intelligently, and that God 
was so far away from him as to not allow one thought or word 
of His to be written by him. But, thanks be to God, Moses was 
an inspired man; lie wrote God's word, ami not his own; for 
God, and n<>1 for himself. Hence theories may be taught and 



CREATION AND FORMATION. 27. 



doctrines may be preached, but the Bible for us in preference of 
all for our soul's welfare. And now, just a few more thoughts 
in connection with the violation of the command of God that 
was given unto the Jew after he was placed in the garden of 
Eden. At least we shall notice more particularly the portion 
that was connected with death ; and also, probably we shall 
notice in connection with this a portion that was said unto the 
Gentile that had dominion over all the earth. 

The first we shall notice is that this command was given 
this man that was formed and had become a living soul before 
his helpmeet had been made by the Lord and brought to him, 
whom he called woman. The command to be fruitful and mul- 
tiply, given unto the Gentile, was to them both, male and 
female. But the command to not eat of the forbidden fruit was 
given to the Jew while he was yet alone, and we shall repeat 
that the command from God to the Jew to be fruitful and mul- 
tiply was not given unto them until after the deluge, although 
we shall notice hereafter that God did say to this woman, the 
wife of the Jew, that in sorrow and conception she should bring 
forth children. Of course this would lead to the inquiry, why 
was it to be thus? The inquiry would take us back to the com- 
mand that was given the Jew man in the garden. It was 
because they violated God's command, for He had said, "the 
day thou eatest thereof thou shalt surely die," and by the viola- 
tion of this command God did speak of multiplying, but it was 
to be the multiplying of sorrow in the place of being fruitful 
an 1 replenishing the earth, ana even the multiplication of those 
children should be in sorrow, an 1 this was not to be the case 
with the Gentile, because God bid them multiply. From this we 
learn that it was God's will for thosa two different beings to 
have a different charge given unto them, different duties to 
perform and different laws to govern them. And here is 
another fact that it may be well to notice as it will be more 
important to us hereafter. When He siys "let us make man," 
speaking of creating the Gentile, He included more than Him- 
self. "Let us," signifies more than one in the work. But in 
forming the Jew He only includes Himself, for "the Lord God 
formed man." — Genesis ii, 7; and again, "I will make him a 



28. CREATION AND FORMATION. 

helpmeet." Now this shows that in His creation He included 
more than Himself; while in His formation He only is included. 
This may not appear to the reader of much importance after 
having as plain proofs as you have had before this, but closely 
followed it will form an important point before we are through; 
and as the mysteries were not fully made known until the com- 
ing of Christ as recorded in our text, it is necessary for us to 
keep in close connection our proofs of the Bible that our aim 
had in view may not fail us, and we shall add that upon these 
grounds, after God had formed the Jew, a fit temple for the 
indwelling of His holy spirit and made Him a living soul, and 
that by having access to the tree of life that was in the midst of 
the garden, and by obeying God, was to live on and on through 
the great ages to come, and the fruit of the tree of life was to 
keep away the sting of death, and by it he was to enjoy the 
sweet comfort and happiness of the garden of Eden — the para- 
dise of God and man. But on the other hand, to violate God's 
command given him and eat of the forbidden tree, would bring 
death upon all men. For while death reigned onl}^ upon the 
Gentile, as they had been created subject unto what we might 
term the natural death as the beast — the Jew was formed sub- 
ject unto eternal life, and onl} T made a covenant with death 
when violating God's great command. And this tree of life, as 
well as the tree of knowledge and death, we shall, in the course 
of our subject, make plain unto the reader, which will show 
why the command to not eat of the forbidden tree was given 
more plainly than we have yet made it. And as we pass from 
chapter to chapter of the Bible the dark clouds of mist will 
move from east to west as the light of God's word "burst forth 
upon the mind of the reader, as the bright star of the east lit 
up the path of the shepherds as the} T journeyed to the stable of 
Bethlehem whore the Savior lay, and from the bright rays of 
its fflorious lii'lit we will be made to say: 



CREATION AND FORMATION. 29. 

"O, GJ-od ! the giver of all good, forsake me not I pray, 
For I want to know out of Thy word the truth that it does say. 
And when its glorious light does shine, down deep into my heart, 
I'll not longer languish or pine, nor with its light depart!" 
So passing on to the glorious light that awaits us, we pass 

for the present from those two chapters of God's word. 



CHAPTER II- 

Text: — ""Search the Scriptures." — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

Having, according to our text, searched and studied the 
two previous chapters in order that we might obtain the knowl- 
edge of the mysteries of the kingdom of God, and to our great 
satisfaction have, like precious ointment, found that portion 
that will lead us into the full" light of them all, and having 
gained the knowledge by carefully searching this portion of 
God's word, that in the sixth day of His creation He created 
man, male and female, which was the beginning of the Gentile 
race, and their charge given unto them by the Lord was of a free, 
moral agency; and then, after the seventh day, He formed the 
man and placed him in the garden, which was the beginning of 
the Jew; and the nature of the command given him was that of 
a stewardship — a responsible one, and which we shall now notice 
for our next thought and study. In the third chapter and the 
first verse we find that "the serpent was more subtile than any 
beast of the field which the Lord God had made. And he said 
unto the woman, "Yea, hath God said, Ye shall not eat of every 
tree in the garden?" And now it may be well to notice in the 
first place, very briefly, this serpent and his suhtilty, as there 
are many opinions as to who this serpent was. Hence, this shall 
be our next point to see as near as possible, by scripture, who 
this serpent was, for we claim above all opposition that this ser- 
pent was satan in the heart of a Gentile man, and shall endeavor 
to substantiate this by the word, and first call your attention to 
Isaiah, xxvii, 1 : "In that day the Lord with his sore and great 
and strong sword, shall punish loviathan the piercing serpent, 
even leviathan that crooked serpent; and he shall slay 
tin; dragon that is in the sea." This now teaches us 
thai leviathan is the piercing and crooked serpent, and 



CREATION AND FORMATION. 31". 

to find out who leviathan is will teach us who the serpent 
was; also, the dragon represents the serpent, and by 
turning to Psalm, lxxiv, 13-14, speaking of God's power over 
the serpent, says: '-Thou didst divide the sea by thy strength: 
thou brakest the heads of the dragons in the waters." "Thou 
brakest the heads of leviathan in pieces, and gavest him to be 
meat to the people inhabiting the wilderness." We see from 
the language in Isaiah that G-od would punish leviathan, the 
dragon, the serpent ; and the lxxiv Psalm teaches us that He 
did, even before he sent his great and strong sword, punish 
them by breaking their heads after dividing the sea for the 
children of Israel to pass through. 

The next thing in order to fulfill the assertion that we have 
made, that this serpent was in a Gentile being, is to learn who 
the dragon, or leviathan was, that had their heads broken in 
the midst of the sea and became meat to the people inhabiting 
the wilderness, for by the language of Isaiah we find it to mean 
the piercing and crooked serpent, and as we have it recorded 
in Exodus xiv that God did divide the sea for the 
children of Israel to pass through, and then as the Egyptian 
host advanced they were over-thrown in the midst. Then to fol- 
low this chain of evident facts, we turn to Ezekiel xxix, 3 : 
"Speak, .and say, thus sayeth the Lord God; Behold, I am 
against thee, Pharaoh king of Egypt, the great dragon that 
lieth in the midst of his rivers," * * * And now, connect- 
ing these true Bible facts together, which are bearing upon the 
same thing, we have before us Pharaoh the dragon, in the 
dragon leviathan, and in leviathan the serpent. But you say 
that after the heads of leviathan were broken they were to be 
meat for the people inhabiting the wilderness, but you have 
given us no proof of this fact; and in reply to this we shall 
first ask you to read Exodus xiv, 25, where the defense of the 
Egyptians failed them when they said: * * * "Let us flee 
from the face of Israel; for the Lord nghteth for them against 
the Egyptians." Then read Numbers xiv, 9, after the Egyp- 
tians had been overthrown in the midst of the sea and the 
children of Israel were in the wilderness. Moses said unto 
them: "Only rebel not ye against the Lord, neither fear ye the 



32. CREATION AND FORMATION. 



people of the land; for they are bread for us." * * What, 
are these people, the Gentile, to be bread, or meat, for another 
nation, the Jew? Yes, that is just what God said, and God can 
not lie. This is true, for their defense was parted from them 
and the Lord was with the Israelites. We must now thank 
God for these passages of His word that brings us out of dark- 
ness into light; and now if we can only find the portion of 
scripture that will connect these passages to the portion as re- 
corded in the first, second and third chapters of Genesis, we 
will have plain who the serpent was. That the Egytians as the 
Gentile, being under the power of satan and his influence, were 
called by the Lord through his servants dragon, leviathan, the 
serpent, so we invite the reader's attention to Ezekiel xxviii, 13 : 
"Thou hast been in Eden the Garden of God •" * * * and 
"thy tabrets and thy pipes was prepared in thee in the day 
thou wast created." Also, xxxi, 18: "To whom art thou thus 
like in glory and in greatness among the trees of Eden? yet 
shalt thou be brought down with the trees of Eden unto the 
nether parts of the earth: thou shalt lie in the midst of the 
uncircumcised with them that be slain by the sword. This is 
Pharaoh and all his multitude, sayeth the Lord God." 1 3 
this possible that God says these Gentiles were away back in 
the garden of Eden, and that He calls them trees and serpent? 
Yes, this is just what God says, and not man; and more, He 
says they were very wise. 

And now, finding ourselves connected with the portion of 
scripture we have been studying in the first of Genesis, we shall 
return to where we left off, the third chapter; and as we have 
been plainly taught who this serpent was, we shall be more 
fully able to comprehend what this tree of knowledge was, an 1 
what the serpent's subtilty consisted of. And of course after 
consulting your dictionary you will say, as Webster has it, to 
mean "fine, thine." And then to turn to the definition of the 
word fine, you will say it means "showy, gay, handsome, keen, 
sharp," and we might run on after those words into their 
nothing end and then bo far from the spiritual definition of the 
word subtile. And while the definition of the word fine as 
given by Webster covers the carnal portion of this word, it 






CREATION AND FORMATION. 33. 

still does not touch upon the spiritual portion of it, and that 
part is what we shall devote our time to. And the word thine, 
that is connected with this definition, we could give no better 
reason for it being there than the reason that they sup- 
posed it was the natual serpent, and having in their minds these 
black racers supposed, it to be very thine. But our duty is to 
show what subtile here spoken of alludes to, that is, what the 
spiritual definition of the word is, as we have learned in 
the place of it being a natural serpent, as many believe, that it 
was satan in the heart of a Gentile man. Having proved that 
they were in the garden of God, and were there, too, without 
being formed as the rest of the things of the garden, but were 
created as you have saw in Ezekiel xxviii, 13. Yes, this Gentile 
serpent, being more subtile than any beast of the field, said 
unto the woman: "Yea, hath God said, ye shall not eat of every 
tree of the garden?" — Genesis iii, 1. 

Now, to take into consideration the great power and 
dominion that God had given the Gentile in the sixth day when 
He created them, and seeing this confirmed in those words, 
"Thou art the anointed cherub that covereth: and I have set 
thee so :" * * ** "Thou wast perfect in thy ways from the 
day that thou wast created, till iniquity was found in thee." — 
Ezekiel xxviii, 14-15. And in connection with this ruling 
power, we find his knowledge extensive from the fact that he 
was the tree of knowledge. Hence Ezekiel says: "Behold, thou 
art wiser than Daniel ; there is no secret that they can hide 
from thee:" "With thy wisdom and with thine understanding 
thou hast gotten thee riches," etc. — xxviii, 3-4. And it was 
only by the reason of his brightness that he corrupted his 
wisdom which God had given him when he was created.— 17-18. 
This reason of brightness was the snbfciltyj (iniquity) satan in 
him, and corrupting the wisdom which God had given him. 
The devil at the helm and controling this gentleman with his 
great wisdom, could readily say to the wife of the Jew, "Yea, 
hath Gocl said, ye shall not eat of every tree of the garden." 
This plainly shows the serpent's subtilty, in trying -to counter- 
feit God's own word, as, also, in the following language : "For 
Gocl doth know that in the day thou eat thereof thou shalt not 



34. CREATION AND FORMATION. 

surely die." Hence in his subtilness he used language of his 
own to misconstrue that of God's, for God had said to the man 
that he might eat of every tree of the garden but one, and if he 
ate of that tree, or even touched it, he would die. But the 
serpent said not. This changed God's word, for He said: 
* • "Of every tree of the garden thou mayest freely eat:" 
"But of the tree of the knowledge of good and evil, thou shalt 
not eat of it: for in the day that thou eatest thereof thou shalt 
surely die."- — Genesis ii, 16-17. You may ask does not the 
ninth verse of the second chapter include this tree, or say that 
it belongs to the trees of the garden that God had planted and 
made to grow? We answer no ; it does not. While the ninth 
verse speaks of it being in the garden, it does not say it was 
made to grow there ; but the fact is that the tree of life was 
placed between this tree and the trees of the garden. As we 
have proven unto you that this serpent was the Gentile and 
that the Gentile was represented as a tree in the garden of 
Eden, we can readily see that God in blessing him on the sixth 
day with this great ruling power, he knew both good and evil, 
hence he could come to the woman in the manner he did — yea, 
hath God said ye shall not eat of every tree in the garden. 
But seeing his aim frustrated and his blow avoided by the truth 
of God's own word in the answer of the woman, he comes again 
with all his pomp and power and says to the woman "ye shall 
not surely die." In this he just adds one word to what God 
had said, and that was the word "not," but he does not stop 
then, for with the wisdom and knowledge he has he is deter- 
mined to gain his point and deceive the woman, because he is 
that tree of knowledge, hence he tells her something that she 
does not know, and that is: "For God doth know that in the 
day ye eat thereof, then your eyes shall be opened, and ye shall 
be as gods, knowing good and evil."— Genesis iii, 5. 

Just a thought more here and we think we shall be 
thoroughly understood. The subtile spoken of as belonging to 
the serpent is fully set forth in his own language while tal king- 
to the woman, and his knowledge of good and evil also. And 
after he had deceived the woman he could only be punished 
in tin's life for it, for he was not subject to eternal life, nor he 






CREATION AND FORMATION. 35. 

was not subject to any such judgment, as there was not a living 
soul at stake with him. Therefore, knowing good from evil, 
that is, knowing it was wrong for the Jew to disobey God and 
eat of the forbidden fruit and by it make a covenant with death, 
and without any great risk to himself he said to the woman, 
3^e snail "not" surel}^ die, and seeing that by this insurance to 
her he had made an impression on her mind, he says again to 
her, but ye shall become as gods, knowing good and evil. 
With such a promise as this laid down before her and the im- 
pression made upon her to become as gods was too much for 
her. But notice the serpent does not say as God, but as gods, 
for he could not give them more knowledge than he had him- 
self. God had blessed him with the knowledge of good and 
evil, and he had corrupted this wisdom by the brightness that 
satan had given to him after being cast out of heaven. And 
when he had once made the woman believe that they would be- 
come as God's, and also had made her believe that the tree was 
good for food, and pleasant to the eyes, and desired to make one 
wise, "She took of the fruit thereof, and did eat, and gave also 
unto her husband with her; and he did eat." — Genesis iii, 6. In 
this Eve was like Amnon was to Jonadab. Amnon obeyed 
Jonadab in his subtilness and deceived both his father and 
sister, (2 Samuel xiii, 2-13), and that is just what brought Adam 
and Eve under the wrath of justice, and all they learned was 
evil, for good they already knew and was in possession of, for 
to obey God was good, for all that God had commanded them 
was good. Then it was only evil they were to learn, and that, 
too, b}' disobeying God, which was the first great evil that was 
to-be learned and at a terrible sacrifice. The first of this sac- 
rifice was the loss of eternal happiness by the covenant made 
with death, and second, the spiritual eye was to be opened unto 
those evil facts, and not the natural eye as the serpent would 
make them believe, for the fact is that the natural eye was 
already opened, as you will find in Genesis iii, 6, for the woman 
"saw that the tree was good for food, and that it was pleasant 
to the eyes," etc., and of course it was with the natural eye 
that they were to dress the garden and keep it. Therefore we 
repeat that it was the spiritual eye that was to be opened to all 



36. CREATION AND FORMATION. 

the evils that was to follow the violation of God's command, 
and that is all that the serpent promised or could promise, and 
the wisdom they were to gain was only to become wise unto 
the bonds of iniquity. After finding themselves in those bonds 
with the spiritual eye opened they knew they were naked, and 
thinking to better their condition before the Lord when He 
would visit them, "they sewed fig leaves together and made 
themselves aprons/' — Genesis iii, 7. And this not satisfying 
the demand of their transgression, we find that they hid them- 
selves among the trees of the garden when they heard the voice 
of the Lord God. (Genesis iii, 8). But this is not all. We 
find that after they had hid themselves and supposed them- 
selves safe, God called unto the man and said, "Where art 
thou," (Genesis iii, 9), and the man said, "I heard thy voice in 
the garden, and I was afraid, because I was naked ; and I hid 
myself." — Genesis iii, 10. And God Himself asked the man the 
question that teaches us that it was only evil they were to bear, 
and the question is, "Who told thee that thou wast naked?" — as 
much as to say, I did not tell you that you was naked — "Hast 
thou eaten of the tree, whereof I commanded thee that thou 
shouldest not eat?" — for this is the only way that you had to 
learn evil. And he still might have added, No wonder that 
you were afraid and hid yourself. But to further justify him- 
self, the man said : "The woman whom thou gavest to be with 
me, she gave me of the tree, and I did eat." — Genesis iii, 11-12. 
That is just like us all, when we do a wrong thing we try and 
lay the blame on some one else. And now we find this man 
and his wife, after yielding to satan's influence under the dis- 
guise of a Gentile man who had lifted himself up as a god of 
earth, trying to shift the blame of their transgression from 
themselves to some one else, or some where else, if it was pos- 
sible. But alas! too late; their eyes, according to the above 
scripture were opened unto their shame and caused them to 
know that they were naked. (See Ezekicl xvi, 8-10). From 
this knowledge fear, which is a great torment, fell upon them, 
and under this great torment that was laying heavily upon 
them lioiii the knowledge; gained as gods to know both good 
and evil, by the violation of God's command, they hid them- 



CREATION AND FORMATION. 37. 

selves from His presanee. But just so it is with sin and evil, it 
will always try to hide us from the God of love, the Giver of 
all Good. Should this suffering of shame and fear of Adam 
and his wife have been all that this disobedience brought on 
them? Methinks at the presence of the Lord this then would 
have been all forgotten. But dropping this we shall behold 
them in their sad and sorrowful stricken state, for no sooner 
than the man lays the blame on his wife God turns unto her and 
says: "What is this that thou hast done?" and the answer is, 
"The serpent beguiled me, and I did eat." — -Genesis iii, 13. Yes, 
the woman blames some one else, and from this answer God 
turns for a moment unto the serpent and said, "Because thou 
hast done this, thou art cursed above all cattle, and above eveiy 
beast of the field : upon thy belly shalt thou go, and dust shalt 
thou eat all the days of thy life :" He also says there shall be 
"enmity between thee and the woman, and between thy seed 
and her seed;" * * * — Genesis iii, 14-15. The serpent was 
numbered with the beasts of the field. 

And now while we have this part before you we desire to 
call your attention to a few facts before proceeding with the 
sad condition of the Jew and his wife. First, this serpent both 
walked and talked just as any Gentile man, and it was from 
this fact that God said to him that he must go upon his belly 
and eat dust the rest of his life. Second, while there was to be 
enmity between the seed of the serpent and the seed of the 
woman, it has no reference whatever that the whole race of the 
serpent has to go upon their belly, or that they had to eat dust, 
but on the other hand, like Nebuchadnezzar, (Daniel iv, 32-33), 
it only refers to this one and not the whole race, for God just 
spoke unto the serpent that had beguiled Eve, therefore he said 
"thou shalt," and "upon thy belly," etc., and "all thy life." All 
these just imply the one, and not those that may be descend- 
ants of him, and while in the case of the serpent it was dust 
that was to be eaten, in the case of Nebuehadnezzer it was 
grass, but you find both were numbered with the beasts, and in 
both cases there is but one included in this curse that we have 
before you. Having these facts so plain before us, we shall 
turn again to the man and his wife. 



38. CREATION AND FORMATION. 



As soon as God ended his talk with the serpent He again 
turned to the woman and said : * * "I will greatly multiply 
thy sorrow and thy conception; in sorrow thou shalt bring- 
forth children; and thy desire shall be to thy husband, and he 
shall rule over thee." — Genesis iii, 16. And this most assuredly 
came to pass, when we remember Cain and Abel as recorded in 
the fourth chapter and eighth verse. God then turned to Adam 
and cursed the ground for his sake because he had done what 
God commanded him not to do, and said for this cause he should in 
sorrow eat of it all the days of h's life, (see 17th verse), and then 
God drives him from the garden to till the ground from which he 
had been made, and He placed a cherubim and a naming sword 
to keep the way of the tree of life lest the man would put forth 
his hand and take of the tree of life and live forever, for he has 
become as one of us, to know good from evil. (See 23d and 
24th verses.) 

Now behold the first Jew man and wife in all their sorrow 
after listening unto the Gentile, and after being beguiled by 
him. O, behold what a torturing death he dies! First he dies 
unto obedience to God. and is made to live to fear; he dies un- 
to the covering of God, and becomes naked in his own sight; 
dies to a true servant of God, and lives to sin; dies unto the 
tree of life, and makes a covenant with the tree of death; dies 
unto the beautiful garden and paradise of God, and lives to see 
himself surrounded with thorns and thistles. Behold him 
as he goes forth from the garden, leaving all its beauties, riches, 
goodness and purity behind him. All is lost — he must leave all. 
The tret; of life, farewell to all, Adam. All was thine once, but 
not now — you have died to all. There is onlj^ left for thee 
sorrow, toil and labor all thy life. Go, Adam; you disobeyed 
Me, therefore the time of your departure from all that is pure, 
and from the tree of life, is at haid. For this one act you have 
lost eternal happiness and must reap death ; for what a man 



CREATION AND FORMATION. 39. 

soweth that also must he reap, and you have sown corruption 
to the flesh and. must of the flesh reap corruption. In sorrow 
you must remain all your life. Although you were formed 
pure for the indwelling of a living soul, you now have lost that 
purity by yielding to one that was created without that living 
soul and subject to death, which you were not if jou had not 
listened to his subtilty, but had obeyed Me, you were immortal; 
death would not have had power over you, for by sin came 
death, for when he was in his pure state as God had formed 
him, he then was naked but was not ashamed. But it was not 
so after they had eaten of the forbidden tree. And again, when 
they heard the voice of Gocl they w r ere afraid, something they 
did not know in their pure state. But now, since they died to 
all that is pure they both fear and are ashamed, for already do 
they feel the sting of death. Oh, what pain does all the past 
bring upon them. How old they look under the weight of it — 
their heads drooped — the furrows on their brow. The grey 
locks and sunken eyes all tell death is stealing over them fast, 
and, too, without one ray of hope from all the promises of the 
serpent. Their becoming as gods are of no benefit unto them 
now. The knowledge they have gained only deepens their 
gloom and shortens their days, and they are only made to cry 
out, "Lord, save or we perish." This is too true with many 
poor sinners violating God's command. They see not until too 
late for help, save in the tree of life, which is the Lord Jesus 
Christ, and then can only say, "Nothing have I to bring, simply 
to the cross I cling." 

And now, dear reader, we add that it was for you and for 
us, as sinners, that this glorious cross of Christ was so tri- 
umphantly planted upon Mount Calvary's rugged summit in 
order that all who would might receive eternal life through His 
blood, and it is Christ that is the way, the truth, and the life, 
and no one comes unto the Father but by Him, and all that calls 



40. CREATION AND FORMATION. 

upon Him He will in no wise cast out. Therefore call upon 
Him while He may be found, for He is a present help in time of 
need, therefore lisp His name from every department of life, 
wherefore we ask His blessing to rest upon those pages that are 
now before the reader in order that the true light may shine 
forth from His blessed word, that all who may chance to read 
may be made to rejoice in the truth that Pie has given us, that 
when our life with all its labors are ended and He calls us one 
by one we may enter that true home of never ending joy to 
bask in the open sunlight of never ending day; to be among 
the white robed throng in the summer land of sweet by and by. 
Amen ! 



Text: — " Starch the Scriptures" — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

As the scriptural points that we have presented to you in 
the past pages are merely hints of the true Bible facts that we 
have yet to present, and as they embrace much greater light 
and more of the true facts connected with oar subject, Ave think 
it best to give just such portion as we come to and repeat such 
as we have passed over that is in connection with what we now 
desire to mention, to closely connect our subject and make the 
created Gentile and the formed Jew plain to the reader, and 
just what we represent them to be, that is, two distinct and 
separate people from the beginning, the one created on the 
sixth day and the other formed after the sixth day. It shall be 
our aim to make the genealogy of these two plain from their 
aboriginal, by the proof contained in the Bible. But as for gog 
and magog, which are the mingle! people, or the descendants of 
those two races by their mingling — the Gentile, who was the 
tree that the Jew was not to eat of — we shall only notice when 
necessary, for gog and magog were all numbered with the real 
Gentile and subject to no law save the law of nature. When we 
speak in a general way of the Gentile, you can consider all out- 
side the real Jew included, even the descendants, of Cain who 
was the fruit of the first violation of the Jew wife, Eve, in the 
garden of God, and who was the brother of Abel, and they 
were only half brothers to Seth, the first son of the man Adam, 
the Jew. And now } t ou will say this is a strong assertion to 
make, but we answer that it is no stronger than the word of 
God upon this point, hence our duty is to show such proofs, 
which we shall cheerfully do. 

Now, we shall notice the language of the word as recorded 
in Genesis iv, 1: "And Adam knew Eve his wife; and she 



42. CREATION AND FORMATION. 



conceived and bare Cain, and said, I have gotten a man from 
the Lord." What we ask you to notice in this is the language 
of Eve, saying "I have gotten a man from the Lord/' when she 
bare Cain, and also gives us the evidence of G-od's word unto 
her that her conception should be greatly multiplied, for while 
she had conceived the idea from the language of the serpent 
that they were to become as gods, and eat of what God com- 
manded should not be eaten of, and by that conception deceived 
her husband who did eat, again in this language, as set forth of 
her conceiving the idea, and by it again tries to deceive her 
husband by saying "I have gotten a man from the Lord," when 
he was of that wicked one and not of God, nor even of the Jew, 
her husband, (as we have it recorded in 1 John iii, 
12). and Abel was his brother (Genesis iv, 2; 1 John iii, 12) no 
one will dispute, and we find that neither of them were num- 
bered in the genealogy of Adam, the Jew 7 as recorded in tho 
fifth chapter of Genesis and reads thus: "This is the book of 
the generations of Adam. In the day that God created man, in 
the likeness of God made He him; Male and female created He 
them; and blessed them, and called their name Adam, in the 
day when they were created. And Adam lived a hundred and 
thirty years, and begat a son in his own likeness, after his 
image; and called his name Seth :" (first, second and third 
verses). By this you see that Seth is the first son of the Jew — 
the first named in the book of his generation — -Cain and Abel 
not being mentioned in this genealogy. 

The great mist that appears to hang over the minds of so many 
is from the fact of the word of truth not being rightly divided. 
When we see it rightly divided there can not be any room left 
for darkness or doubt, therefore it shall be our aim to rightly 
divide and set before you the truth as given in the Bible. 
First, we might say that in order to get a fair understand- 
ing of the truth, that the sir name of both the Gentile and 
the Jew was man, and we find that both of them were given 
the name Adam — the one when created, which was the Gen- 
tile, and the Jew after he had been formed and placed in 
the garden — hence the language is used, "This is the book 
of the generations of Adam," which refers to the Jew whom 



CREATION AND FORMATION. 



God had placed in the garden and sets the difference between Him 
an 1 the Gentile, saying, "In the day that God created man, in the 
likeness of God made he him ; Male and female created he them j 
and blessed them, and called their name Adam, in the day 
when they were created." And now, when we have the truth 
rightly -divided, we then see just who it is that He has reference 
to, for the first clause of the first verse, up to the word Adam, 
refers to the Jew, and the remaining portion of the verse and 
also the second verse refers to the Gentile. 

In this portion of scripture the mystery seems to hang up- 
on the mind from the language used, "them," and "their name." 
As we have stated previously, and which we believe no one 
denies, the words "them," and "their name," are plural, which 
means two or more. Many Bible theologians tell you that it 
included Eve, the wife of the Jew, when those words were used, 
and that too, in order to harmonize the word of God, but to the 
deep thinker this only in wraps the truth in deeper mystery, 
hence they say it is a contradiction of what should be the 
truth, for they sslj by turning back to the second chapter and 
twenty-second verse you find the name of Eve as it is given by 
God Himself, to be woman, as also in the twenty-third verse. 
And then by turning to the third chapter and twentieth verse 
you find her given name Eve. Further, the argument is that 
this woman was not created on the sixth day, but was a rib 
taken from the Jew man that was formed after the sixth day, 
and made a woman who was to be the wife of the formed man. 
From those facts we learn that when God says that He blessed 
them and called their name Adam in the day when they were 
created, He refers to more than the Jew and his wife. In order 
that we may fully understand this portion of God's word we 
shall try to make it plain by illustration. 

For instance, we shall say that this is the book of the 
generation of Adam Johnston, in the time that Adam Miller 
lived, commencing with the first born son of Johnston, whom 
we might name Seth. Adam Johnston lived, after he begat 
Seth, 96 years and begat sons and daughters. In this we learn 
that Johnston and Miller had the same name, Adam, and also 
the same name man. Adam is the root word of creation, hence 



44. CREATION AND FORMATION. 

the formed man bears the name Adam from the portion of 
creation which he had been formed from. Now, from this brief 
illustration we have no doubt when you read the word you will 
readily understand it in its full light. As we have stated above, 
the first clause of the first verse of the fifth chapter of 
Genesis refered to the Jew, and the rest of the first verse, and 
also the second verse is concerning the Gentile. Starting 
again with the thirl vorse you find the generation of the Jew, 
beginning with Seth, the first born son, on up to Noah and 
his family, who crossed the flood. Nowhere do we find that 
Cain and Abel were gcnealogized with them, but for all this 
many claim Cain and Abel to be the descendants of the Jew 
man and full brothers to Seth, and as the old saying is that a 
drowning man will grasp at a straw, so they say positively that 
Cain and Abel were full brothers to Seth. We demand such 
Bible truths as will substantiate their assertion, and they may 
answer certainly, wo shall give sufficient proof of this fact, for 
by reading the fourth chapter we find that "Adam knew Eve 
his wife; and she conceived, and bare Cain, * * And she 
again bare his brother Abel." From this they say we learn 
that Cain and Abel were full brothers, and by Adam knowing 
his wife when she bare Cain proves to us that they were full 
brothers to Seth. And again, before ascertaining the depth of 
their theory we ask them, have you any other Bible evi- 
dences that may tend to help you in your assertion, and their 
answer will be, we believe not, and deem the above evidence 
sufficient to hold up our opinion. Yes, we shall admit that they 
have given sufficient scripture for us to investigate their opin- 
ion in its fullest sense. 

After admitting the fact that Adam knew his wife and she 
bare Cain and Abel, who were brothers, we ask were they full 
brothers to Seth, or only half brothers? Why were they not 
numbered in the book of the generation of the Jew with Seth? 
They answer, first, because Cain was a murderer, and that Abel 
was the one lie murdered, and, therefore, Abel being dead and 
Cain being driven out from the presence of the Lord, neither of 
them could be numbered in the generation of Adam. Again we 
ask is Ibis all the proof you have why they should not be imm- 



CREATION AND FORMATION. 45. 

bered ? The answer is yes ; and is this not sufficient for any 
one to see the truth ? We shall answer certainly, any one 
surely ought to see the truth of the plain scripture, and we in 
this portion do see the truth that Cain was a murderer, and 
that Abel was the one he murdered. But we do not con- 
ceive the truth in this portion of scripture that would 
give the reason why they were not numbered in the book of 
the generations of the Jew, if they were full brothers to Seth as 
they say. And again, let us suppose for a moment that a man 
had five sons and the oldest would murder the second oldest. 
Would that man not number those two with the other three ? 
Even if he did drive the murderer from home he still would not 
deny him as his first begotten. If this should be the case, he 
would never disown the dead one. Reason teaches us better 
than this, and God is greater than man, and should the man 
deny them, God would not in His word, for God cannot lie. 
But in order to see the true facts why Cain and Abel were not 
numbered in the book, it will be necessary to search the scrip- 
ture and rightly divide it. 

We have already stated that Adam knew his wife and that 
she conceived and bare Cain. We do not understand from this 
that the Jew man was the real father of Cain. From this the 
question is asked, do you intend to say by this that Eve 
violated her relationship with her husband as wife ? And we 
answer yes, and intend to prove this fact by the word of God. 
The first proof of this we shall notice as above stated in the 
words spoken by Eve, "I have gotten a man from the Lord." 
This is simply the multiplying of her conception, for this was 
the second time she tried to deceive her husband. The first 
was when she gave him of the tree of the knowledge of good 
and evil. It was not until she had been deceived and eaten of 
the forbidden fruit herself that she deceived her husband, and 
allured him into the knowledge of good and evil. From this 
she conceives the idea that she can deceive him by saying : "I 
have gotten a man from the Lord." When Abel, his brother, 
was born there is nothing said of his knowing her, and those 
two were brothers. But without some proof from the Bible 
on this point it would be worth but little, hence we find that in 



46. CREATION AND FORMATION. 

the process of time these two brothers, Cain and Abel, brought 
offerings unto the Lord, and unto Abel and his offering the 
Lord had respect, but unto Cain and his offering the Lord had 
not respect; wherefore '-Cain was very wroth, and his counte- 
nance fell. And the Lord said unto Cain, Why art thou wroth ? 
and why is thy countenance fallen? If thou doest well, shalt 
thou not be accepted ?" * * — Genesis iv, 4-7. From this you 
can plainly see that Eve had uttered words of deception when 
she said "I have gotten a man from the Lord," and should that 
have been true, then God would not yet had to accept Cain ; 
but as John says in his First Epistle, third chapter and 
twelfth verse, "Not as Cain, who was of that wicked one." 
This, too, proves that he was not of God, and that God had yet 
to accept him. Reason, without the Bible, teaches as that God 
never denies His own, hence we repeat that Cain and Abel 
were not of the Lord, neither of the Jew man, but were of that 
wicked one, the Gentile serpent, that had been a tall cedar in 
the midst of the garden, or as Ezekiel says in the thirty-first 
chapter, that "the Assyrian was a ce.ia.* in Lebanon with fair 
branches, and with a shadowing shroud, and of a high stature; 
and his top was among the thick boughs." This agrees with 
Isaiah v, 1-2 : "Now will I sing to my well beloved a song of 
my beloved touching his vineyard. My well beloved hath a 
vineyard in a very fruitful hill : And he fenced it, and gathered 
out the stones thereof, and planted it with the choicest vine, 
and built a tower in the midst of it," * * Ezekiel says a 
cedar ; Moses calls it a serpent, but Isaiah says a tower. "And 
also made a winepress (the Jew) therein : and he looked that it 
should bring forth grapes, and it brought forth wild grapes." 

Now with these plain facts before us we can readily see 
that Eve had been deceived by the Gentile, in the blessing 
he got from the Lord on the sixth day when he was created, 
and placed as a covering for all. Ezekiel says "he was 
the anointed cherub that covereth," and by this knowledge and 
power he deceived the wife of the Jew, and the fruit was the 
multiplying of her sorrow and conception, and in this sorrow 
brought forth children— Cain and Abel. In order to further 
our proofs we shall call your attention to the language of Eve 



CREATION AND FORMATION. 47. 

when she set forth the truth, as recorded in Genesis iv, 25: 
"And Adam knew his wife again; and she bare a son, and 
called his name Seth : For God, said she, hath appointed 
me another seed instead of Abel, whom Cain slew." Yes, another 
seed ; not the same. Xow let us look how much different 
this seed was from the former one, and this will prove to us why 
the first two were not numbered in the book of the generations 
of Adam, and see, too, how plain it shows whose son this last 
seed was. "And Adam lived a hundred and thirty years, and 
begat a son in his own likeness, after his image; and called his 
name Seth." — Genesis v, 3. Surely this is plain to any candid 
thinker, for it says Adam lived a hundred and thirty 
years and then begat a son; and this would exclude the two 
first children of Eve, his wife, from being his sons. Hence Eve 
said "God hath appointed me another seed. This was not seed 
of the wild grapes, as Isaiah says, but the natural grape. 

Dear reader, this could not be made plainer by anything 
we could say, than scripture gives it to us, if we was to try. 
But in words of regret we add : Oh, Mother Eve, could you 
not have known that there had been war in Heaven, and that 
Satan, the old serpent, had been cast out and cast to earth, and 
that he had taken possession of the heart of the Gentile that 
was to deceive you by saying you was to become as gods, 
knowing good and evil ? Little did you think that you was 
going to bring multiplication of sorrow and conception on you; 
fall from your pure state, and bring death upon yourself and 
husband. God had forewarned them of this death if they dis- 
obeyed his command. But this was not realized by either of 
them until they had disobeyed Him by eating of the forbidden 
tree. Then they both realized their sad and lost condition, and 
not until then did they realize that they had brought death 
upon the body that was to live forever, having access unto the 
tree of life which was in the midst of the garden. 

Alas ! it was too late then, for they had eaten of death, and 
life now only remained with God. So come, Lord. And true 
the Lord did come in the cool of the day, just when the dark- 
ness of night was closing upon them, and in time to save them. 
Yes, God made a temporary covering for them until the coming 



48. CREATION AND FORMATION. 

of the Savior, who was to bring life, light and immortality to 
light through the gospel, and the day star should arise and give 
life even unto us poor creatures, who, like live, trampled the 
mercies of God under our feet time after time. And now this 
covering is for us in this life, a i 1 to comfort us through the 
shadows of death and pass us in through the pearly gates of 
everlasting joy to hear the welcome plaudit: "Come ye blessed 
of my Father, inherit the kingdom prepared for you, for you 
have been faithful over a few things, I will make you ruler over 
many things. Enter into the joys of the Lord." Amen. 






Text:— "-Search the Scriptures" — St. John v, 39 ; Mark iv, 
11; 2 Timothy ii, 15. 

The reader will see from the portion of scripture passed 
over, that we have come out upon the true path with the bright 
lights along the shore to guide the weary feet homeward, to a 
city out of sight. But these truths that we have passed over 
may he called lower lights, as they are but a glimmer of the 
greater lights that we have yet to pass by as we journey on our 
way with our subject. But the glimmer that we now see 
reaches from light to light until we shall see the star of the 
east burst forth brighter than the noon-day sun. 

We shall turn again to our subject of the Jew and Gentile — 
Creation and Formation — and the next thing we shall call your 
attention to is found in the sixth chapter of Genesis, and in the 
course of our arguments we expect to take away the great cloud 
of darkness that has hung over the minds of the people for 
ages. In order to get a right and clear understanding of the 
truth, after we have viewed the genealogy of the Jew with sons 
and daughters, as recorded in the fifth chapter, we find that 
there was no difference spoken of between the character of 
those numbered in this generation, and the reason might be 
added that they were all of one parentage. We take up this 
sixth chapter and it is like coming out from among a herd of 
colored sheep in an open field or plain, and taking a view of a 
herd of white sheep, for we find it reads thus: "And it came 
to pass, when men began to multiply on the face of the earth, 
and daughters were born unto them, (and we shall say here 
that this is just what God commanded the Gentile to do — Gen- 
esis i, 28), That the sons of God saw the daughters of men that 
they were fair ; and they took them wives of all which they 
chose." — Genesis vi, 1-2. 



50. CREATION AND FORMATION. 

Now we think it useless for us to try to set before you two 
different characters any plainer than this portion of scripture 
does, but so the reader may be benefitted by our own views 
gathered as soriptural light, we say that when the Gentile 
began to multiply, as God commanded them to do, and 
daughters were born to them, the Jews saw that the daughters 
of the Gentile were fair. They took them wives of all they 
chose, "And it repented the Lord that he had made man on the 
earth, and it grieved him at his heart." — Genesis vi, 6. This 
mingling was the forbidden fruit. 

We see why God is grieved, and why He says "My Spirit 
shall not always strive with man." — Genesis vi, 3. And says : 
"I will destroy man whom I have created from the face of the 
earth." — Genesis vi, 7. Justice, in this instance, was demand- 
ing a complete fulfillment upon this language : "In the day thou 
eatest thereof, thou shalt surely die." For "clod saw that the 
wickedness of man was great in the earth." — Genesis vi, 5. 
The Jews were doing that Avhich God had bid them not to do 
in taking these Gentiles as wives, for when they did this they 
bear children, and the same became mighty men ; men of old ; 
men of renown. From this curse God, who cannot lie, must 
fulfill His word by bringing death upon them by a flood. From 
this we comprehend the great sin there was in the Jew mingling 
with the Gentile. Yet for fear there might be a mind void of 
quick comprehension, we shall aid further, that when the sons 
of the Jew took the daughters of the Gentile for wives, con- 
trary to the command of God, and which was very wicked in 
His sight; so abominable to Him that it caused Him to wish 
that He had not made them upon the earth, and because they 
would not listen to Him, He said : "I will destroy man whom I 
have created from the face of the earth." 

Some may ask, were they not of the same parentage that 
you call Gentile and .lew, or the sons of God and the daughters 
of men? Our answer is, no, they were not. You may be 
referred to Drs. Clark, Smith, and others, on this subject, which 
would read, especially Dr. Smith's Bible Dictionary, as follows: 
"Some of the former christians held the idea that the sons of 
God spoken of here were angels, but the majority claimed that 



CREATION AND FORMATION. 51. 

it was the good, pious christians of those early days; and this 
last idea is the prevalent one, and the one generally accepted 
by all theologians of the day." 

Yes, dear reader, it is just such erroneous ideas that has 
been, and is still dragging millions down to the darkness of 
night; to death and ruin. Let us look at the material of these 
ideas and see if it is good or not, and afterwards look at what 
God says in His word. First, Dr. Smith says that the idea 
with some was that those sons of God were angels. Should 
this have been the case they belonged to heaven where there is 
neither marriage nor giving in marriage. But they might say 
that they were fallen angels, and should that be the case they 
could not have been the sons of God. In that case they would 
belong to satan — and true, they did after they took these 
daughters of men. From this we learn that they were not 
angels, nor even pious christians. Would it not be a hard 
saying to call a man a good, pious christian when he is tram- 
pling the mercy of God under his feet and causing Him to repent 
of having made him ? Just think of such an idea for a moment, 
and then say they were wolves in sheep's clothing. The words 
good, and pious, mean a good deal, for the Savior says "Why 
callest thou Me good." We cannot, then, harbor the thought 
for a moment that they were good. At the present time we 
find many such pious christians trampling upon God's word and 
asking you to bow to them as lords over G-od's heritage. This 
is the only comparison we can make of those early Jews, 
called the sons of God, when they mingled with the Gentile, 
which brought death upon all men. Now all must die — the 
Jew as well as the Gentile. Noah, being a just man, and per- 
fect in his generation, found favor in the sight of God. This 
man was the descendant of the formed man, called the son of 
God. Hence, G-od says to Noah, "The end of all flesh is come 
* * for the earth is filled with violence through them." — 
G-enesis vi, 13. To be further benefitted by this lesson, and see 
why it was that God had to repent that He had made man, we 
shall notice that it was the sons of God taking the daughters of 
men, which caused Him to repent. If these two great charac- 
ters had been of the same origin, there would have been no 



52. CREATION AND FORMATION. 

reason for such repentance. But finding the mighty gulf of 
carnality fixed between them by the Gentile being created wild 
by nature under the carnal law, and death without a living soul; 
the Jew formed, sanctified and under the divine law; we can 
see why it was such an abomination in His sight. Eve was the 
first to transgress in this abomination, and for this she and her 
husband were turned out of the garden to till the ground from 
which the man had been taken, in order that the time might 
come when He might reclaim His own again. Instead of them 
becoming more pure under the embers of divine justice, they 
more boldly defy their Maker by taking the daughters of men, 
who had no prominence above the beast, and covenanted with 
death in this crime. The portion of scripture herein used has 
shown us why it was death followed so closely upon the track 
of the Jew whenever they transgressed the divine law. And in 
this instance annihilation was brought upon the world by the 
flood, except the inhabitants of the ark. By this expression 
our attention is called by skeptics to Genesis vi, 17, to prove 
that God did not do what He said He would. God said He would 
destroy all flesh, etc., wherein was the breath of life, and yet 
He saved the inhabitants of the ark. If this was all the scrip- 
ture we had, then we would be in the dark, and skeptics could 
reason doubt upon the minds of the people. But as we have 
been traveling the path of truth, light streaming in upon the 
mind to lead the weary traveler higher and higher until the 
great head-light, Jesus Christ and His gospel, is reached — which 
will forever do away with anile of mind — upon these grounds 
we shall endeavor to pursue* our course, first upon the point 
now in question, that is, if God destroye 1 all flesh how are we 
to get any portion of the Gentile race across the flood, seeing 
there were but eight souls saved in the ark. 

A man with thirty years' experience in editorial work once 
said to us: "The outline of your theory is good, and if you will 
show us how you will bridge the deluge over without making- 
Christ an imposter, you will make us the happiest man living, 
and in return we will make you a rich man." Flattery cannot 
win us, nor can riches buy us. Our answer was if we had the 
bridging of the deluge 4 we, like other men, would fail in our 



CREATION AND FORMATION. 53. 



attempt. Finding" God has prepared the material and built the 
bridge, we, like a wayfaring man, have found the path in His 
word to cross them over without making Christ an impostor, 
also establish His true mission of coming into the world. 
Should we stop by merely looking at the seventeenth verse, 
then there could be no way for us. In searching the scripture 
we find in the eighteenth to twenty-second verses just what 
shall be saved of all flesh, which included the inhabitants of the 
ark. All the rest were to be destroyed, hence God said to 
Noah, "With thee will I establish my covenant; and thou shalt 
come into the ark, thou, and thy sons, and thy wife, and thy 
sons' wives with thee." — -Genesis vi, 18. This included Noah 
and his family — eight souls. We say this does not bring the 
Gentiles into the ark;- yet we find these eight souls were not 
the only ones that were to go into the ark. Xoah was com- 
manded to take in "of every living thing of all flesh, two of 
every sort shalt thou bring into the ark, to keep them alive with 
thee; the} T shall be male and female." — Genesis vi, 19. There 
were of all flesh two of every sort saved in the ark — the male 
and the female. This would bring the Gentile in also ; yet it 
may appear strange to the reader how they could be incorpor- 
ated with the inmates of the ark, when there were but eight 
souls saved. The general teaching is that they all had souls. 
We shall prove that the}' did not all have living souls. For 
instance, in examining the record of Cain we find that he went 
out into the land of Nod and there knew his wife ; and there 
were sons and daughters born unto him, and they prospered 
into a kingdom. There had to be two of them go in with Noah, 
and they did not belong to Noah's family. A pair of them must 
go in, male and female. Some will say one of Noah's sons had 
one of Cain's daughters for a wife, but this would not fulfill the 
scriptures for the} T say, two of every sort. Two of all flesh 
then must go into the ark, male and female. This shows us, 
without any other evidence, that there were more people in the 
ark than Noah and his family. This Cainite people were classed 
with the Gentile that were a people and yet not a people, being 
destitute of a living soul. With these truths before us we are 
enabled to see the way of light more clearly as we journey on 



54. CREATION AND FORMATION 



our homeward path and drives away doubt into intangibility 
forever. Again we state the Jew always had a preeminence 
above the beasts, for he was a prepared temple for God's spirit, 
and that spirit and its abode were supermundane or superlative. 
It was not so with the Gentile class. Solomon says, "I said in 
mine heart concerning the estate of the sons of men, that God 
might manifest them, and that they might see that they 
themselves are beasts. For that which befalleth the 
sons of men befalleth beasts; even one thing befalleth them: as 
the one dieth, so dieth the other; yea, they have all one breath; 
so that a man hath no preeminence above a beast." — Eclesiastes 
iii, 18, 19. This clearly distinguishes the Gentile from the Jew, 
or in other words, the sons of God from the ones called men. 
In the sixth chapter of Genesis the Gentile is numbered, by the 
wise man, with the beasts, with no preeminence ; and it was for 
this reason the Jew was forbidden to come down from their pure 
state and mingle with a people that did not have a living soul, 
and were numbered with the beasts, and in this manner crossed 
the flood with Noah. 

The language of Solomon proves that even he desired for 
them to see that they were beasts, and that the} T all had the 
same breath and as the one died so died the other. Hence, there 
were but eight living souls saved. Yet skeptics ask, did not the 
beasts have souls? True, the Bible speaks of the beasts having 
souls. These souls spoken of is the natural life— soul means 
life. Living soul means eternal life. Souls are spoken of in 
the Bible in a two-fold manner — -natural life and spiritual life. 
Seeing then the Gentile with the natural life, as the beast they 
go into the ark, numbered with the same, male and female. 

With these remarks the reader will see how the Gentile 
with Cain's posterity and the giants came across the flood, and 
did not belong to Noah and his family. Upon these Bible facts 
Ave have not made Christ out an impostor, yet we have estab- 
lished our claim of the Gentile crossing the deluge and also have 
divulged the erroneous ideas of the pernicious teachings which 
are being crowded upon the world at the present time, but we 
shall not stop here. We will proceed to pass these two great 
nations over the flood together. God said to Noah: Take 



CREATION AND FORMATION. 55. 

two and two of all flesh, two of every sort in Avith thee, to keep 
them alive with thee. The Gentile, the Cainites, the giants, 
male and female. "Thus did Noah; according to all that God 
commanded him, so did he." — Genesis vi, 22. For God had said 
to him : Come thou and all thy house into the ark. "Of every 
clean beast thou shalt take to thee by sevens, the male and his 
female : and of beasts that are not clean by two, the male and 
his female. * * * To keep seed alive upon the face of 
all the earth/' — Genesis vii, 2, 3. "And they went in unto Noah 
into the ark, two and two of all flesh, wherein is the breath of 
life. And they that went in, went in male and female of all flesh, 
as God had commanded him : and the Lord shut him in." — Gen- 
esis vii, 15, 16. Under such strong declarations as these we will 
have to admit there were a people in the ark besides Noah and 
his family, or we could not get two of all flesh in, wherein was 
the breath of life. God said, they went in, and we believe it; 
and in this way we have proven, beyond doubt, our point pre- 
sented. Yet we are far from being through finding the material 
God built the bridge out of, which brought the Gentile over. 
However, we are able to pursue our path, from which we have 
been gathering our light. Such light which does away with 
those probabilities spoken of by the many, concerning 
these giants, given in the sixth chapter of Genesis and 
the one's Ezekiel, in the twenty-eigth and thirty-first chapters, 
says was in the garden of God as a tall cedar. Grooping those 
facts together that two of all flesh were shut up in the ark by 
the Lord, the windows of heaven were opened and the fountains 
of the deep broken up, "And the waters prevailed upon the 
earth a hundred and fifty days." — Genesis vii, 24. Some mis- 
take this language and think the Avaters were dried up in this 
length of time. They prevailed up to this time — that is 
they increased and at the end of those days the waters began to 
return from off the earth. * * "And after the end 

of the hundred and fifty days the waters were abated." — Genesis 
viii, 3. Then "the ark rested in the seventh month, on the sev- 
teenth da} r of the month, upon the mountains of Ararat. And 

the waters decreased continually until the tenth month ;" &c 

Genesis viii, 4, 5. It ceased to rain at the end of forty days and 



56. CREATION AND FORMATION. 

forty nights. It began to decrease at the end of a hundred and 
fifty days and in the proceeding year, "in the second month, on 
the seven and twentieth day of the month Avas the earth dried." 
— Genesis viii, 14. Then God spake unto Noah, saying : Go 
forth of the ark, and bring forth with thee every living thing 
that is with thee. And Noah went forth, and every living thing- 
went with him. 

We have now crossed the mighty deluge with both Jew and 
Gentile ; and those two people, different in character, that we 
have been setting before you, still exist. The flood has not 
destroyed them entirely, but a remnant of all flesh was saved; 
but only eight living souls, who belonged to Noah and his fam- 
ily. For the first time in the history of the Jew God tells them 
to be fruitful and multiply. We repeat that it is after the mighty 
deluge that God, for the first time, says to the Jews to "be fruit- 
ful, and multiply and replenish the earth." — Genesis ix, 1. But 
over three thousand years before this He said to the Gentile to 
"be fruitful and multiply and replenish the earth." — Genesis i, 28. 
But we shall draw your attention to the fact that the same pen- 
alty:: rested upon the Jew if they mingled with the Gentile; for 
God* had* spoken to Noah and had told him to be fruitful 
and thad said the fear of them should be upon every beast of the 
earth, and that they should have control and access to every 
living thing upon the earth. With the same command that He 
had given them in the garden He says : "But flesh with the life 
thereof, which is the blood thereof, shall ye not eat." — Genesis 
ix, 4. Death was to follow the Jew if he violated this law. In 
this He only reminds them of the fall in the garden, and of the 
great catastrophe that they had just passed through, by saying, 
"And surely your blood of your lives will I require : at the hand 
of every beast will I require it, and at the hand of man," &c, 
Genesis ix, 5. 

Again this great command is called to mind : "In the day 
thou eatest thereof thou shalt surely die." We can apply to the- 
Gentile only the flesh with the life therof as the forbidden fruit 
spoken of here. And the hand of every beast cannot be applied 
to any other thing. For they were the only characters on earth 
that had hands and were numbered with the beasts. But to fur- 



CREATION AND FORMATION. 57. 

ther our claims, we shall next notice that the isles of the Gentiles 
were divided by the Jews. God in reckoning up Noah's family 
begins with Japheth. — Genesis x, 1-4. "By these were the 
isles of the Gentiles divided in their lands; every one after his 
tongue, after their families, in their nations." — Genesis x, 5. 
Again we see in the thirty-second verse, after God had numbered 
the wole family of Noah's sons, He says : "By these were the 
nations divided in the earth after the flood." The isles here 
spoken of belong to the Gentiles. They had to exist and occupy 
these isles before it could be their lands; hence the isles of the 
Gentiles were divided by the" Jews, and so it was in the case of 
the nations — the Gentile nations were divided* by the Jews. If 
there had not been Gentiles before the flood there could not 
have been any after the flood. 

We further say the reason why they were called Gentiles 
so early after the flood was to distinguish the difference between 
the two kingdoms more readily — the Jew and the Gentile. God 
foresaw that the time would come when man, with the devices 
of satan, would claim these two nations to be one people in order 
to change times and laws and to bring the world into darkness. 
Looking upon this darkness as past, as we have been receiving 
light, we breathe a prayer to God, the giver of all good, to still 
enlighten our minds and open our understanding, that we may 
comprehend and move out into the ark of life and light that will 
bear us far above scoff and skepticism, until we have glided into 
the beautiful paradise of eternal day, where the morning bursts 
upon the scene and the shadows flee away. Then let us sing: 

Lo, Zion's standard is unfurled, 

The dawning of a brighter day ; 
And, majestic rises on the world, 

The clouds of error disappear. 

Before the rays of truth divine 

And the glory bursting from afar, 
Wide over the nations soon shall shine 

The glorious light of bethlahem's star. 



58. CREATION AND FORMATION. 

The Gentile's fullness will soon come in, 
When Israel's blessing is at hand. 

And, lo, Judah's remnant, cleansed from sin, 
Shall in the promised Canaan stand. 

And angels from heaven and truth from earth 
Have met, and both have record borne. 

Thus Zion's light is bursting forth 

To bring her ransomed children home. 






Text: — "Search the Scriptures:' — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

Since the time that satan was cast from heaven to earth and 
took up his abode in the Gentile world, man's desire has been to 
wonder off from the true path of right and build up for himself 
a way that would elevate self above all that is good, and so we 
have found it in the scriptural path that we have been following 
— man wanting to become as God. So it was and is. The 
demands of justice had been satisfied by the flood and a few 
years of quietude past, both with the Gentile and Jew, and both 
enjoying the same language, if not the same tongue, we say the 
deplorable past was forgotten, and the Jews had "journej^ed 
from the east, that they found a plain in the land of Shinar ; and 
they dwelt there. And the} T ' said one to another, Go to, let us 
make brick, and burn them thoroughly. And they had brick 
for stone, and slime had they for mortar. And they said, Go to, 
let us build us a city, and a tower, whose top may reach unto 
heaven ; and let us make us a name." * * — Genesis xi, 2, 3, 4. 
Strange to say that the greatest garble that had ever passed is 
not, yet should be, fresh in the minds of the people. The Jews, 
in defiance of God, leave the path He had given them, and under- 
take to prepare for themselves a way up to heaven and make 
themselves a name. They were not satisfied with the name God 
had given them and they expected to climb to heaven and pull 
the unclean with them. That is, the} T were determined to do 
that which God had said they should not do — -to lay the plans to 
build a city and a tower that would reach to heaven, and take 
the Gentile with them by having the Gentile to do the work of 
building the city and tower. God had forbidden His people to 
mingle with the Gentile. But regardless of God and what He 
had said to them, and the misery of death set before them, thev 



60. CREATION AND. FORMATION. 

were determined to prepare their own way to heaven and take 
the unclean Gentile with them. It was for this reason that God 
paid them a visit. "And the Lord came down to see the city 
and the tower, which the children of men builded." — Genesis xi, 
5. These children of men were the Gentiles. In the planning 
and building of this city is where the Jew again mingled with 
the Gentile and was the cause of God saying: "Behold, the 
people is one, and they have all one language." By those two 
nations uniting and becoming one people, contrary to the Crea- 
tor's will, they bring another curse upon them — the confound- 
ing of their language, and scattering them abroad. This oneness 
of these two characters was adding to the power of satan. It 
was really his plan of robbing God of His power, and it brought 
upon the Jew the very curse they intended to overcome and it 
caused them to lose the ruling power they ha 1 been granted just 
after coming out of the ark. 

For the benefit of our readers we shall take into considera- 
tion a reference given by commentators, referring us to Deuter- 
onomy i, 28, that they may prove up the building of the city 
and tower of Babel. This would be no direct reference to the 
building of the tower of Babel, and would be misleading many 
a man, for this circumstance was set forth many years after the 
tower of Babel had been a ruin. But it is necessary for us to 
gather some facts from this scripture that will be beneficial in 
forwarding our subject as well as to the reader. We notice this 
was after the Jews had left the land of Egypt and were in the 
wilderness as they were journeying towards the promised land. 
At this point of their journey they meet a strange people whom 
they fear, and say, "Whither shall we go? our brethren have 
discouraged our heart, saying, The people is greater ami taller 
than we; the cities are great and Availed up to heaven." The 
Gentiles had done a mighty work in their cities and the Jews 
saw it and feared. This work was not the building of Babel but 
it was upon the same principle of idolatry. In this instance of 
building, the Gentiles had done the work and planning them- 
selves; but in the city of Babel the Jew did the planning and the 
ftentile did the work. We cannot take any chapter of the Bible 
and read i1 carefully without seeing these two great characters 



CREATION AND FORMATION. 61. 

set forth, and, unless we divide the word in this light, we will 
have mysteries and probabilities before us all the time. Satan's 
obscenity poisons the mind of the pure in heart until he draws 
the dark veil of superstition over them. 

We further say the Jews took the same part in building 
Babel that they took in building the tempel under Solomon, and 
the crucifixion of the Savior. They did the planning in the' 
building and the condemning in the crucifixion, and the G-entiles 
did the work. In returning to the Word of God, after the 
downfall of Jews at the city of Babel, we see this language spoken 
to Abram : * * "Get thee out of thy country, and from thy kin- 
dred, and from thy father's house, unto a land that I will shew 
thee/' — Genesis xii, 1. "So Abram departed, as the Lord had 
spoken unto him; an I Lot went with him." * * — Genesis xii, 
4. And when Abram had come in the land of Canaan the 
Canaanites and Perizzites already dwelt in the land, as }^ou will 
see in Genesis xii, .6, and xiii, 7. This is another point in our 
favor, setting forth these two people, for Abram was a Jew and 
he was bid to leave his kindred. Noah's descendants were all his 
kindred, and in leaving them he finds people who are 
no kin to him, for they belong to the created people. You may 
be directed to the tenth chapter of Genesis, seventeenth and 
eighteenth verses, to prove to you that this people whom Abram 
found in the land of Canaan were of Noah's race; but, as we 
have said, this would not do, for by such reasoning we would 
say Abram did not leave his kindred. We find he did just as 
God had bid him and upon those grounds we find that the 
Canaanites and Perizzites were no relation to Abram. We fur- 
ther notice the Perizzite is not named in the genealogy of the 
Jew anywhere. Hence they were not descendants of that race 
of people. 

We think these truths are so plain that doctors of theories 
may reason as they will, the reader will see the untruthfulness 
of their arguments and build their faith upon the Bible, know- 
ing Abram to be a Jew. Leaving his kindred he comes into the 
land of Canaan and meets there the Gentile. He is seen again 
to come in contact with the same people in going into Eg} T pt. 
Abram meeting this people in strange lands was the beginning 



62. CREATION AND FORMATION. 

of the trials of his faith; and in his obedience to the divine 
injunction his name was changed from Abram to Abraham, 
and it was under this name he was made the father of many 
nations. — Genesis xvii, 5. It is claimed that Abram is the fath- 
er of the Jew and that he is not only the father of the Jew, 
but the father of the G-entile as well. It is also claimed that the 
Jewish nation started from Abraham, and we say this is not 
true, for in that light Joshua would have used very untrue lan- 
guage when he spoke to the Jew and said, Your fathers dwelt on 
the other side of the flood in old time, and they served other 
Gods. — Joshua xxiv, 2. By this we learn there were Jews 
before the flood. Then it must be that Abraham means a great 
deal; and it is true that it does, for it means the father of all 
nations ; that is, it represents God Himself, as in the case of the 
rich man and Lazarus — the rich man saw Lazarus in Abraham's 
(God's) bosom afar off. This is a general name given to repre- 
sent the father of all; hence, in God, through Christ, shall all 
nations be blessed. 

Leaving this point for the present we shall notice the cir- 
cumstance of King Pharaoh taking the wife of Abraham into his 
house. This man was the king of the Gentile world and was 
living in peace and quietude until Abraham came into his land 
and he had taken the wife of Abraham. Then God sent plagues 
upon him and told him this was wrong, and was the cause of 
him speaking this language: "I am but a dead man." And he 
had Abraham brought and chastized him for doing as he had 
done and bid him leave his land, for it was too great a curse for 
these two characters to mingle. 

This still keeps these two nations side by side and keeps 
the gulf that is fixed between them in view — just as it was in the 
case of Lot.— Genesis xiv, 8-13. Lot was taken with the five 
kings that were captured by the four. These nine kings were 
Gentiles. Doctor Smith and others do not pretend to give the 
origin of them: "They say from whence these tribes came is a 
matter of conjecture." Tinder the theory of the Bible there is 
no conjecture about it. They are of the created race partly or 
of a whole, and in connection with this circumstance it may be 
well to mention Melchizedek, king of Salem — interpretation, king 



CREATION AND FORMATION. 63. 

of Peace. Why we speak of this point is to enlighten the minds 
of our readers upon what has been a great. mystery — -that is, in 
what way was Christ made forever after the order of Melchize- 
dek? If the Gentile was without a living soul how could he be 
a high priest? Under the one man theory it would be impossi- 
ble to tell these things, but in the light that we are walking, we 
can say to our readers that this man was like Cornelius ; a man 
who wanted to do right and become an heir of God, and, being 
destitute of a living soul, God had to, by the power of the Hoty 
Ghost, create that living soul within Melchizedek, and in doing 
this he was made a new creature and a high priest. Hence, 
being made a new creature, he no more belonged to the old Gen- 
tile race; wherefore he was without father and mother, begin- 
ning of days and ending of years. Christ was made forever 
after the order of this man. Christ's flesh was created by the 
power of the Hoty Ghost. Melchizedek's inward man was cre- 
ated by the Holy Ghost, and Christ's outward man was made by 
the same power; hence Christ was made forever after the 
order of Melchizedek, and Christ to-day stands at the head of 
the created people as Melchizedek did then and met Abraham 
returning from the slaughter of the kings, blessed him (for the 
lesser were blessed by the greater) because he had the greater 
ruling power. This greatness only belonged to this earth, for 
immediately after this occurence God says to Abram : "Fear 
not, Abram: I am * * thy exceeding great reward." That is 
if Abram was faithful, and did not mingle with the unclean, 
God would reward him. But he, like his first father, Adam, for- 
gets himself. When his wife presents the evil he becomes a par- 
taker of it. Many may think this was not an evil when Sarai 
said to Abram, Take my maid and go in unto her, but we find it 
to be different after he has obeyed the voice of his wife and 
taken the Egyptian maid and she conceived. Then Sarai was 
despised in her eyes and when Sarai saw this she said to Abram: 
* * "My wrong be upon thee : I have given my maid into thy 
bosom ; and when she saw that she had conceived, I was despised 
in her eyes: the Lord judge between me and thee." — Genesis 
xvi, 5. Sarai, like Eve, was the first to perceive the wrong, and 
then tried to lay the wrong on her husband as Eve did on the 



64. CREATION AND FORMATION. 

serpent, and so it was with Abram — he did not want the judgment 
of God on him. He wanted to shift it off on to Sarai, or the 
innocent maid, by saying, "Thy maid is in thy hand; do to her as 
it pleaseth thee." As much as to say, take her life if you want, 
but do not lay this burden on me. So it was with Adam when 
God rebuked him, saying: The woman Thou gavest to be with 
me, she gave me to eat. The reader will readily notice the 
resemblance between these two instances, and the reason of their 
likeness is the fact it is the same command violated and the vio- 
lators must be punished. The dark winged angel of death is 
hovering over them. For before this circumstance took place 
with Abram, God had made a covenant with him, and this error 

was committed when Abram was four score and six years old 

Genesis xvi, 16. This wrong broke the first covenant that God 
made with him, and called for a renewal of that covenant. Had 
it not been for this renewal the blessing and promise that God 
had given him (Genesis xii, 1-3) would have been void, and the 
promise was made one hundred years before Abram committed 
the wrong with the Egyptian maid, and after he had done this 
deed thirteen more years passed before God renewed His cove- 
nant by the seal of circumcision. This was to be an everlast- 
ing one with Abraham and to his seed after him. — Genesis xvii, 
7. In this covenant Abram's name was changed to Abraham, as 
was also his wife's to Sarah, and in it is where Abraham was 
made the father of many nations — the Gentile as well as the Jew. 
The promise was given one hundred and thirteen years before 
this that all the family of the earth in him should be blessed; 
hence God said to him when he changed his name : * * "I am 
the Almighty God ; walk before me, be thou perfect." — Genesis 
xvii, 1. We see from this that Abraham had not walked perfect 
before God. Wherefore He gives him the command of circum- 
cision as a seal to the covenant, and every one that belonged to 
Abraham had to be circumcised, even to the stranger who was 
bought with Abraham's money; and those that would not obey 
must be cut off. This seal was set as a guard to the Jew against the 
curse of them mingling with the Gentile; for this was such a 
greal evil that Eshmael, the son of the Egyptian maid was cut off 
and God would not let Abraham call him the seed of the cove- 



CREATION AND FORMATION. 65. 

nant nor does he even allow him to belong to the covenant, for 
death is over him; and by the intercession of Abraham, Ishmael 
is spared and a blessing placed upon him (Genesis xvii, 18-20) 
but gives him to understand that Isaac is his only son. (Gene- 
sis xxii, 2.) Hence, we find that Hagar's son was not to be heir 
with the son of Sarah, (Genesis xxi, 10) which cut him off from 
the covenant and established it with Isaac. The same differ- 
ence existed between Isaac and Ishmael as there did between 
the real Jew and the children that were born when the sons 
of God took the daughters of men. Language cannot describe 
the pain and anguish the Jew endured in this life by their ming- 
ling with the Gentile before the coming of Christ — and in prison 
in the world beyond. The Gentile even suffered many things in 
this life for the same reason and cause, as it was in the case of 
Abimelech when God said to him : * * "Behold, thou art but 
a dead man, for the woman which thou hast taken; for she is a 
man's wife." — Genesis xx, 3. That is she is the wife of a Jew, 
and this is wrong. You must deliver her up to this Jew man 
again and he will pray for you, for he is a prophet, and thou 
shalt live; but if you do not, death is before you — that is the 
natural death. Should you fail to obey this death will fol- 
low immediately : (Genesis xx, 7.) And Abimelech obeyed the 
Lord, and Abraham prayed for him, and Abimelech was healed : 
(Genesis xx, 17.) In connection with this and on this point we 
will notice just one more difference that will show the great gulf 
that existed between the Gentile and the Jew, as in the case of 
Abimelech and Sarah, the Jew wife. They brought on the 
w^rong and it was only through Abraham, the servant of God, 
that this, not intended wrong, could be removed from Abimelech. 
With such plain facts of the difference that God had placed be- 
tween the Gentile and the Jew, and such as we find in the twenty- 
fourth chapter — Abraham dwelling in a strange land and among 
a strange people; and the instruction given by Abraham unto 
his servant charging him that he should not take to wife for his 
son, Isaac, a daughter of the Canaanites, but should go unto his 
own people and kindred (the Jews) and there take a wife for 
Isaac, his son, should give us light sufficient to enable us to see 
plainly that those are Bible facts and are founded upon that 



66. CREATION AND FORMATION. 

solid rock Christ Jesus, and according as Abraham gave the 
order it was fulfilled. Isaac took to wife Eebekah, one of his 
own people, and she bare him two sons — -Esau and Jacob. 
From these two sons there were to come two nations (Genesis 
xxv, 23), and they were to be two manner of people. Here is 
where many say the Gentile had their origin, but such doctrine 
is not wholesome, for we find they were spoken of in Genesis 
x, 5, 434 years before Esau was born, and from there we have 
traced them back into the sixth day when they were created, 
and this man Esau mingled up with the Gentiles and those that 
were already mingled, such as Ishmael. (Genesis xxxvi.) 
Jacob did not mingle with them, but his son Joseph was sold by 
his brethren into their hands and in course of time they all 
come under bondage to this Gentile people, and afterwards 
were led out from bondage through the Eed Sea by Moses, this 
serving them as a partial deliverance until the prophesy of 
Jacob upon the coming of Christ was fulfilled, saying: "The 
sceptre shall not depart from Judah, nor a lawgiver from be- 
tween his feet, until Shiloh come; and unto him shall t the 
gathering of the people be." — Genesis xlix, 10. Oh, what con- 
soling streams of divine love burst forth from the Father of 
Mercy. The promise of God through Jacob was that He 
would gather His own people through Christ to Himself. 

Glory to God in the highest, and upon earth peace and 
good will toward men, through Christ Jesus, our Lord, Amen. 



Text: — "Search the Scriptures." — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

After having so rightly divided a portion of the book of 
Genesis, it will enable the reader to see the great truths that 
are embraced therein concerning these two people, and perhaps 
they have never before come to our minds as forcible as they 
have been in the perusal of this work, because we have been 
under a theory of man that the man Adam was the first man on 
earth. ■ This has been the instrument which satan has used to 
darken the minds of the people from seeing the truth that God 
did have two separate works. So leaving the first great book 
of the Bible to the further consideration of the reader, we pass 
from its teachings to the one following, (Exodus), and continue 
our search upon this great subject and gather light by rightly 
dividing the word of truth. 

In the first chapter we learn the Jews became such a 
terror to the G-entile, and through such fear "they did set over 
them taskmasters to afflict them with their burdens, * * But 
the more they afflicted them, the more they multiplied and grew. 
And they were grieved because of the children of Israel. And 
the Egyptians made the children of Israel to serve with rigour : 
And they made their lives bitter with hard bondage." * * 
— Exodus i, 11-14. In the remaining verses of the same chap- 
ter you will find the Gentile went so far as to try to destroy the 
Jew by taking the lives of the new-born infants, and it was 
under such treatment and circumstances as this when there was 
a proper child born, whose name was Moses, and who was to be 
the one to rise up and deliver his people from under the t} T ran- 
nical power of the Gentile. But before this took place, and after 
Moses had become a man, he had to flee for his life on account 
of a cruel king that had taken the place of the deceased king 



68. CREATION AND FORMATION. 

that had known Joseph. And when this king died and God 
remembered the covenant to Abraham, He called to Moses 
while he was keeping his father-in-law's flock in the desert. "And 
the angel of the Lord appeared unto him in a flame of fire out of 
the midst of a bush : and he looked, and, behold, the bush 
burned with fire, and the bush was not consumed, * * He 
said, I am the God of Abraham, the God of Isaac, and the God 
of Jacob. * * I have surely seen the affliction of my people 
which are in Egypt, and have heard their cry by reason of 
their taskmasters ; for I know their sorrows; And I am come 
down to deliver them out of the hand of the Egyptians." * * 
(the Gentile). — Exodus iii, 2-8. God comes to deliver His 
people. 

What a gulf there was fixed between these two races. It 
did not matter how far the Jew wandered away from God, 
whenever they turned to Him with a cry for help He would 
hear them and help them even if He had to cut off an entire 
kingdom of the Gentiles, for the Jew were His holy people; the 
Gentile the wild olive tree. And so it was in this time when 
He said to Moses * * "I will send thee unto Pharaoh, that 
thou may est bring forth my people the children of Israel out of 
Egypt." — Exodus iii, 10. For "I have said I will bring you up 
out of the affliction of Egypt." * * — Exodus iii, 17. He says 
to Moses, "Thou shalt say unto Pharaoh, Thus sayeth the Lord, 
Israel is my son, even my firstborn : And I say unto thee, Let 
my son go, that he may serve me : and if thou refuse to let him 
go, behold, I will slay thj r son, even thy firstborn." — Exodus 
iv, 22-23. 

We might have used this scripture when we were rightly 
dividing the truth in the sixth chapter of Genesis, to have 
proved who the sons of God were that took the daughters of 
men, for here we have Israel represented as His firstborn son, 
and which Luke tells us was Adam, showing that the Jews 
were called the son's of God from the man Adam down. But 
here were the same class of people that the Jews had mingled 
with on the other side of the flood now holding them in bond- 
age, and God said to them, if you do not let My son go I will 
destroy thy firstborn son. "And it came to pass, that * * 



CREATION AND FORMATION. 69. 

the Lord smote all the firstborn in the land of Egypt, from the 
firstborn of Pharaoh that sat on his throne unto the firstborn of 
the captive that was in the dungeon;" * *^— Exodus xii, 29. 
We can not think the reader, after he has seen from these 
scriptures the difference God makes between them, will say- or 
think any longer they are of the same origin. "Thus did all the 
children of Israel ; as the Lord commanded Moses and Aaron, 
so did they." — Exodus xii, 50. He had commanded them to 
keep the passover the night before they would leave Egypt, and 
a law was given them. "And it came to pass, when (this great 
Gentile king) Pharaoh had let the people (the Jew) go, that 
God led them not through the way of the land of the Philis- 
tines, although that was near; for God said, Lest peradventure 
the people repent when they see war, and they return to Eg} T pt : 
But God led the people about, through the way of the wilder- 
ness of the Eed Sea : * * And the Lord went before them 
by day in a pillar of a cloud, to lead them the way; and by 
night in a pillar of fire, to give them light; to go by day and 
night." — Exodus xiii, 17-21. "But the Egyptians (Gentiles) 
pursued after them, * * And when Pharaoh drew nigh; the 
children of Israel lifted up their eyes, and, behold, the Egyp- 
tians marched after them; and the} T were sore afraid: and the 
children of Israel cried out unto the Lord." — Exodus xiv, 9-10. 
And the Lord heard them and commanded Moses to stretch 
forth his hand over the sea. "And Moses stretched out his 
hand over the sea; and the Lord caused the sea to go back * 
* And the children of Israel went into the midst of the sea 
upon the dry ground : and the waters were a wall unto them 
on their right hand, and on their left. And the Egyptians pur- 
sued, and went in after them, » * And the waters returned, 
and covered * * the hosts of Pharaoh that came into the 
sea after them. * * But the children of Israel walked upon 
dry land in the midst of the sea; * * Thus the Lord saved 
Israel that day out of the hand of the Egyptians ; * * Ex- 
odus xiv, 21-30. Thus God saved the Jew and destroyed the 
Gentile in order to cut off satan from his own. 

This great contrast is enough to teach us that there was a 
great difference between these two characters, and this differ- 



70. CREATION AND FORMATION. 

ence was, the Jew had a living soul and the Gentile had not. 
Yet as far as wisdom and knowledge was concerned, the Gen- 
tile was far in advance of the Jew. And for these two great 
reasons the Jews were not yet free from them only by strict 
obedience to God's laws, for He had only destroyed a portion 
of those Gentiles in the sea, the earth to a large extent being 
populated by them, this being their mission — be fruitful and 
multiply. Hence, when God led the children of Israel through 
the wilderness toward the promised land, knowing these Gen- 
tiles were already there, He said to them: "Behold, I send an 
Angel before thee, to keep thee in the way, and to bring thee 
into the place which I have prepared. * Beware of Him, and 
obey his voice, provoke him not; * For mine Angel shall go 
before thee, and bring thee in unto the Amorites," *■ — -Exodus 
xxiii, 20-23. "Thou shalt not bow down to their gods, * 
Thou shalt make no covenant with them, * — Exodus xxiii, 
24-32. "For thou shalt worship no other God: for the Lord, 
whose name is Jealous, is a jealous God. Lest thou make a 
covenant with the inhabitants of the land, and they go a 
whoring after their gods, and do sacrifice unto their gods, and 
one call thee, and thou eat of his sacrifice; And thou take of 
their daughters unto thy sons, and their daughters go a 
whoring after their gods, and make thy sons go a whoring 
after their gods." — Exodus xxxiv, 14-16. 

Here again we find God repeating the same command that 
He had given in the garden, "thou shalt not eat of it." Thus it 
behooves them to obey God in the commands and instructions 
He had given them, especially in this great abominable sin of 
mingling with this people that was destitute of a living soul. 
His judgments as well as His laws are given them, and are 
recorded in this book of Exodus; and although this great 
leader, Moses, was grieved many times at the disobedience of 
his people, still in such grief we find him in the deepest love 
for them, earnestly pleading with God to have mercy on them 
and spare them; pleading as a fond mother would plead before 
the bar of justice for her wayward son who is under the con- 
demnation of the law. Oh, how her heart bleeds to see the 
child she loves torn from her bosom: the one she had so often 



CREATION AND FORMATION. 71. 

caressed in childhood and cared for in sickness, and many long, 
lonesome nights and weary hours had been spent for him; all is 
to be lost now in manhood when he ought to be a comfort to 
her unless her pleading cries will gain the mercy that will 
spare her son. So it was with this noble heart as he pleaded 
with God for his people. Under such a picture think of the 
Father of us all as justice is demanding of Him to cut them off 
for their sin, and mercy pleads for them : Spare them, Oh, Lord ; 
spare them a little longer. G-od is grieved at his heart to see 
His children leaving Him and following the dictates of one that 
can not afford them one moment of pleasure and only bring a 
premature death. 

Dear reader, this curse is taken away in Christ, and all 
mankind is bidden to the waters of life — to the fountain that 
was opened in the house of David for sin and uncleanness. 

Then come to Jesus; yes you may. 
Come and drink and live. 

His blessed Word does teach and say, 
He gives, He freely gives. 



CHAPTEE -VII. 

Text: — "Search the Scriptures." — -St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

Having scriptures sufficient from these two first books to 
establish our work without any more, if we are to take it as 
the word of God, and to show that our subject is a fact and 
based upon Bible authority and can not be successfully denied 
— although the image of the second beast that John the Reve- 
lator saw Him set up (or the one man theory) has tried hard to 
exterminate, or extirpate, and suppress and supercede, the only 
one supermundane and the one from the Supreme's Divine 
authority — we saj in spite of all their penumbra permutation 
and pernicious ways, the word of God has stood and will stand 
until man, time and earth are no more. He says "Heaven and 
earth may pass away, but my word shall not pass away." 

Like plants, unknown in certain portions of the habitable 
globe, have suddenly sprung up from the soil, the seeds having 
been wafted by the winds, carried by the birds or washed 
ashore by the waves — but so vital are seeds that they live 
wherever they are borne, even after they have been l3 7 ing 
buried deep in the soil for centuries and have been brought 
to the surface — the}' have germinated and brought forth 
abundantly. Thus it is with the word of God ; it liveth and 
abideth forever. 

Oh, the majestic power of the word of God ! Have you 
not, dear reader, felt its penetrating light from the portion of 
scripture we have passed over by rendering our service in its 
true division? Following up this true path our attention is 
called to the language of God, telling Moses to speak to the 
children of Israel and say : * "I am the Lord your God. 
After the doings of the land of Egypt, wherein ye dwelt, shall 
ye not do: and after the doings of the land of Canaan, whither 



CREATION AND FORMATION. 73. 

I bring yon, shall ye not clo : neither shall ye walk in their 
ordinances. Ye shall do my judgments, and keep mine 
ordinances, * I am the Lord your God." — Leviticus xviii, 
2-4. Those judgments and ordinances were placed upon the 
Jew as bracelets upon their hands and as a chain upon their 
necks to hold them under his protecting arm, and to stop their 
mingling with the G-entile in the land of Canaan, and in this 
way deprive Satan of his destructive power in death, and to 
keep them from letting their "seed pass through the fire to 
Molech. * — Leviticus xviii, 21. 

It was Adam and Eve that first crossed this gulf and 
brought death upon them, and the curse is now deepening upon 
them on this abominable thing, and God warns them of this 
fact by telling them that * "Even the souls that commit them 
shall be cut off from among their people." — Leviticus xviii, 29. 
The clouds are darkening around the transgressor. The 
struggling souls in prison are becoming excessive from the 
multiplication of this wrong, for even the mixed multitude that 
went up with them out of Egypt was deprived of some of the 
benefits of His law. In this one great command they all had to 
obey Him, even them of the stranger that would dwell among 
the Jew, for He says: * "Whosoever he be of the children of 
Israel, or the stranger that sojourns in Israel, that giveth any 
of his seed unto Molech, he shall surely be put to death : the 
people of the land shall stone him with stones." — Leviticus 
xx, 2, Molech here represents the real Gentile. The stranger 
is the Gentile that has given himself up to right, and by stay- 
ing with the Jew for seven generations — not going out among 
the Gentile — becomes a member of the congregation of the 
Lord. In this way and in this length of time their blood and 
their lives became as the Jews, and the}^ became sanctified as 
God had commanded the Jews to do — sanctify themselves and 
be holy, as He was holy. (Leviticus xx, 7). 

Those strangers were first bought with the mone} T of the 
Jews. (Leviticus xxv, 44-45). This was just what God had 
commanded Abraham to do when He made His covenant 
with him. 

Again in pursuing the path of the Jews on their way from 



74. CREATION AND FORMATION. 

Egypt to the promised land, when in the wilderness of Paran, 

* "The Lord spake unto Moses, saying, Send thou men, that 
they may search the land of Canaan, which I give unto the 
children of Israel: * And Moses by the commandment of the 
Lord sent them. * So they went * and searched the land. 

* And they returned from searching the land after forty days. 

* And they told him * surely it floweth with milk and 
honey; * And they brought up an evil report of the land 
which they had searched unto the children of Israel, saying, 
The land, through which we have gone to search it, is a land 
that eateth up the inhabitants thereof; and all the men we saw 
in it are of a great stature. And there we saw the giants, the 
sons of Anak, which come of the giants : and we were in our 
own sight as grasshoppers, and so we were in their sight."— 
Numbers xiii, 1-33. 

These giants are the descendants of the man that Ezekiel 
claims to have been a tall cedar in the garden of God, and the 
one that was so wise that they could hide no secret from him. 
And the giants spoken of in the sixth chapter of Genesis is of 
the same people. So we see a connecting link of the giants 
through the Gentile race from their origin, which was on the 
sixth day. If we had to take Bible commentators' word for it, 
we would only have it as a mere matter of conjecture where 
those people originated, but having a more sure word of 
prophesy than man's we turn to it and find it to sa}^: "And 
there we saw the giants, the sons of Anak, which come of the 
giants." * — Numbers xiii, 33. This gigantic people could 
not have come from Noah's family, for the reporters who had 
made the report of the giants were of Noah's family, and they 
could not have been any relation to each other whatever. The 
one is of the Jew, and the other is of the giants that dwelt on 
the other side of the flood, when the sons of- God took the 
daughters of men. These giants, we repeat, belonged to the 
Gentile race. To take the Bible as a lamp we have no room to 
claim conjectures on this point, for it plainly says * "The 
Assyrian was a cedar in Lebanon with fair branches, and with a 
shadowing shroud, and of a high stature; and * The waters 
made him great, the deep set him up on high; * his height 



CREATION AND FORMATION. 75. 

was exalted above all the trees of the field ; (the garden of 
Eden) * the cedars in the garden of God could not 
hide him : * so that all the trees of Eclen, that were 
in the garden of God, envied him." — Ezekiel xxxi, 3-9. 
This is the man that was created male and female 
and placed as a ruling power over all the earth, for "all 
the fowls of heaven made their nests in his boughs, and under 
his branches did all the beasts of the field bring forth their 
young, and under his shadow dwelt all great nations." — Ezekiel 
xxxi, 6. This man could not be hid, for you can plainly see he 
was above all. But it was quite different with the man Adam. 
He hid himself among the trees of the garden. This gigantic 
Gentile was so great in stature that these Jews were but as 
grasshoppers in their own eyes. 

By the Jews mingling with these Gentiles, as we have 
before stated, it caused death to reap its harvest in various 
forms, times and places, and another of those harvests was 
reaped while the children of "Israel abode in Shittim," * by 
their committing "whoredom with the daughters of Moab." 
They partook of "the sacrifices of their gods: * And" joined 
themselves "unto Baal-peor," (the Gentile), and for this reason 
God said to Moses, "take all the heads of the people, and hang 
them up before the Lord against the sun." * — Numbers xxv, 
1-4. After death had its harvest the plague was stayed, but 
not until the command of justice was fully satisfied, and in this 
language: "In the day thou eat thereof, thou shalt surely die." 
God's declaration was fulfilled, for four and twenty thousand 
had met their fate in the arms of death. 

Reader, study the twenty-fifth chapter of Numbers well 
and learn what a curse it was for the Jew to mingle with the 
Gentile, and then while you cannot comprehend in this picture 
of death the darkest portion, we shall further invite your 
attention to the thirty-first chapter of Numbers to aid us in 
seeing how weak the law was in taking awa} T this curse. For 
while the sight of the bleeding heads of twenty-four thousand 
Jews, hung up before the sun, was yet fresh in their minds, 
God said to Moses, "Avenge the children of Israel of the Mid- 
ianites:" * b^y making war upon them and destroy them 



CREATION AND FORMATION. 



from off the earth, and when they took them captive the 
temptation was too great; they again allowed themselves to be 
led astray by keeping the women alive. "And Moses was 
wroth with the officers of the host, * and * said unto them, 
Have ye saved all the women alive? Behold, these caused the 
children of Israel, through the counsel of Balaam, to commit 
trespass against the Lord in the matter of Peor, and there was 
a plague among the congregation of the Lord. Now therefore 
kill every male among the little ones, and kill ever}^ woman 
that hath known man bj lying with him." — Numbers xxxi, 
2-17. 

In this scripture there are several points we wish to notice. 
First, it was the mingling of the Jew and the Gentile that 
brought on the curse; in the second place, they did not destroy 
all, as God had commanded them, and in the third place, we 
notice that the Gentiles are so much different from the Jew that 
they are bid to kill all of the little male children. This, within 
itself, is sufficient to show that there was such a wall that it 
could not be broken down by the law. Just to think a middle wall 
that would cut off the little ones. What pain this must have 
been, not only to the lookers on of the Gentile world, but even 
to the Jew that had hands in it. 80 horrible must have been 
this sight that the hardest heart would fear and quake. But 
justice must be satisfied. The Majesty has been insulted, and 
mercy has been trampled on. If mother Eve could have looked 
down the annals of time and saw the pain, suffering and sorrow, 
the path strewn with the dead and dying, she surel}^ would 
have overcome the temptation of becoming as gods. But under 
all this suffering we can only say with Jeremiah : "The Lord 
hath done that which he had devised ; he hath fulfilled his 
word that he had commanded in the days of old: he hath 
thrown down, and hath not pitied. * The young and the old 
lie on the ground in the streets: my virgins and my young men 
are fallen by the sword ; thou hast slain them in the da} T of 
thine anger; thou hast killed, and not pitied." — Lamentations 
ii, 17-21. "Yet they hearkened not unto me, (God), nor inclined 
their ear, but hardened their neck: they did worse than their 
fathers. * And they have built the high places of Tophet, 



CREATION AND FORMATION. 



which is in the valley of the son of Hinnom, to burn their sons 
and their daughters in the fire; which I commanded them not, 
neither came it into my heart/' — Jeremiah vii, 26-31. "Behold 
the voice of the cry of the daughter of my people. * The 
harvest is past, the summer is ended, and Ave are not saved. * 
Is there no balm in Gilead? is there no physician there? why 
then is not the health of the daughter of my people recovered ?" 
— Jeremiah viii, 19-22. 

And now, oh, Lord, the entrance of words sdveth light to 
the simple. It lifteth the poor out of the dust, and lifteth the 
needy out of the horrible pit. "Every word of God is pure : he 
is a shield unto them that put their trust in him. Add thou not 
unto his words, lest he reprove thee, and thou be found a liar." 
— Proverbs xxx, 5-6. Heed the counsel of a wise man. "Wis- 
dom is good with an inheritance: and by it there is profit to 
them that see the sun. * All things have I seen in the days of 
my vanity." * — Ecclesiastes vii, 11-15. Solomon, in this, 
tells us that he had spent days of vanity. This was when he 
sought in his heart to give himself unto wine, yet acquainting 
his heart with wisdom, and to lay hold on folly until he might 
see what was good for the sons of men (Gentiles). (See Eccles- 
iastes ii, 3). This was when Solomon's heart was turned away 
by strange wives. (1 Kings xi, 4). Those women were of the 
Gentile, and they were the * "Nations concerning which the 
Lord said unto the children of Israel, Ye shall not go in to 
them, neither shall they come in unto you: * Solomon clave 
unto these in love. * When Solomon was old, that his wives 
turned away his heart after other gods: and his heart was not 
perfect with the Lord his God. * Then did Solomon build a 
high place for Chemosh, the abomination of Mpab, * before 
Jerusalem, * And the Lord was angry with Solomon." * 
— 1 Kings xi, 2-9, 

So, often God plead with His people to not mingle with the 
Gentile, but in spite of all He could do they would commit this 
great evil. And so it was not only in one instance or one king 
of the Jew, that did this great evil, but the many. Ahaz with 
Solomon, was one among the many. He * "did not that 
which was right in the sight of the Lord his God, like David 



78. CREATION AND FORMATION. 

his father. But he walked in the way of the kings of Israel, 
yea, and made his son to pass through the fire, according to the 
abominations of the heathen, whom the Lord cast out from 
before the children of Israel." — 2 Kings xvi, 2-3. The sweet 
entreaties of a king and loving father were trampled upon. 
His commandments and testimonies went unheeded, "and they 
followed vanity and become vain, and went after the heathen 
that were round about them, concerning whom the Lord had 
charged them, * and made them "•'' images, * and made 
a grove, and worshiped all the hosts of heaven, and served 
Baal. And they caused their sons and their daughters to pass 
through the fire, and used divination and enchantments, and 

sold themselves to do evil in the sight of the Lord." * 2 

Kings xvii, 15-17. God, through Moses, had told them that 
"There shall not be found among you any one that maketh his 
son or his daughter to pass through the fire, or that useth 
divination, or an observer of times, or an enchanter, or a witch 
Or a charmer, or a consnlter with familiar spirits, or a wizard 
or a necromancer. For all that do these things are an abomina- 
tion unto the Lord: and because of these abominations the 
Lord thy God doth drive them out from before thee." Deute- 
ronomy xviii, 10-12. But He says "They have turned unto me 
the back, and not the face: though I taught them, rising up 
early and teaching them, yet they have not hearkened to 
receive instruction. But they set their abominations in the 
house, which is called by my name, to defile it. And Un- 
built the high places of Baal, which are in the valley of the son 
of Hinnom, to cause their sons and their daughters to pass 
through the fire unto Molech ; which 1 commanded them not, 
neither came it into my mind, that they should do this abomi- 
nation, to cause Judah to sin." — Jeremiah xxxii, 33-35. 

These scriptures have been given to the reader by the 
author to demonstrate the advisableness of those Bible truths, 
and learn therein the necessity of the truth being rightly 
divided so that we may know for ourselves the great mission 
and work of Christ on earth, and the work He accomplished in 
that world beyond where He went and preached to the spirits 
in prison, and the sons of God shouted for joy until the dav 



CREATION AND FORMATION. 79. 



brake and the shadows flee away, when he came forth from the 
grave as fair as the morning ; as bright as the moon; as clear 
as the sun, and as terrible as an army with banners. 

Oh, earth, earth, hear the word of the Lord. Amen. 



CHAPTEB "VIIJ. 

Text: — "Search the Scriptures." — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

We do not want the conclusion drawn that by closing a 
chapter we have closed with it any one point of Bible facts, for 
we may at any time call to mind afresh any point that we have 
presented heretofore, or that we may present hereafter. The 
aim the author has in view is to carry a chain of Bible facts 
grouped together that may enable us to see those two nations 
running parallel with each other from the time the Jew had 
been formed and placed in the garden — the Gentile existing 
for a period before that time. 

In connection with this we wish to call your attention to 
the fact that the real Jew was not to mingle with the Jew that- 
had mingled with the Gentile, as in the ease of Esau, even 
though they were their brethren. (Deuteronomy ii, 4). Esau 
was the brother of Jacob. He sold his birthright and then 
went and took wives of the Gentiles contrary to his father's 
wishes, and after a Jew mingled with the Gentile his children 
were then numbered with them, for the}' were now unclean 
and partly wild by nature. The children of Israel were to 
pass through the land of Esau, but they were forbid to have 
anything to do with them only to buy meat and water from 
them for money; nor were they to distress the Moabites 
who were the children of Lot. (Deuteronomy ii, 1-9). In this 
we find that there was a people (ailed Emim that dwelt in this 
land before Lot or Esau, and they were many and tall as the 
Anakim, who were accounted giants, but the children of Esau 
drove out the Gentile Horim before them and dwelt in their 
stead. (Deuteronomy ii, 10-12). These are the same giants 
that commentators speak of when they say "their origin is a 
mere matter of conjecture," bat we have previously shown that 



CREATION AND FORMATION. ' 81. 



they belong to the Gentile race. We comprehend that the 
reason those bibieal scholars claim that there is no genealogy 
given in the Bible is because, for greed and gain, they desire to 
keep the world in darkness. For in all the journeys of the 
Jews the Gentiles are mentioned side by side with them. The 
Bible does not tell of the journeying of the Gentile, but we 
find that wherever the Jews went, the Gentiles were there 
before them — and true it is, they were before them from the 
beginning. Wherefore sayeth God, * "Ask now of the days 
that are passed, which were before thee, since the day that God 
created man upon the earth, and ask from the one side of 
heaven unto the other, whether there hath been any such thing 
as this great thing is, or hath been heard like it? Did ever 
people hear the voice of God speaking out of the midst of the 
fire, as thou hast heard and live?" — Deuteronomy iv, 32-38. 
What we want to notice here is that the question God tells 
them to ask of the time that was before them, that time Avas the 
time of the Gentile before the Jew was formed. "Unto thee it 
was shewed, that thou mightest know that the Lord he is God; 
there is none else beside him. * And because he loved thy 
fathers, therefore he chose their seed after them, and brought 
thee out in his sight with his mighty power out of Egypt; 
To drive out nations from before thee greater and 
mightier than thou art, to bring thee in, to give 
thee their land for an inheritance, as it is this day." — Deut- 
eronomy iv, 35-88. 

Notice here that it was the seed of the Jew that God had 
chosen to drive out other seeds or nations because He loved 
their fathers. The reason he loved them was because he had 
formed them for himself. They were to keep themselves pure 
and holy, separate and apart from the seed of the wild, unclean 
Gentile. Hence He says: "And when the Lord thy God shall de- 
liver them before thee; thou shalt smite them, and utterly de- 
stroy them; thou shalt make no covenant with them, nor shew 
mercy unto them : Neither shalt thou make marriages with them ; 
thy daughter thou shalt not give unto his son, nor his daughter 
shalt thou take unto thy son. For they will turn away thy 
son from following me." * -—Deuteronomy vii, 2-4. The 



82. . CREATION AND FORMATION. 



difference is so great in these two seeds that in order to cut off 
satan's power over the holy seed, He commands them to destroy 
the natural seed from among them, and to have nothing* to do 
with them. For them to disobey God in this the sentence was 
death. His laws and His judgments He set before His people 
and plead with them at all times for them to obey Him, but in 
spite of all His loving kindness toward them they would go 
after the Gentiles. While the punishment was very great and 
in many forms, the promise was that * "it shall come to pass, 
if thou shalt hearken diligently unto the voice of the Lord thy 
God, * to do all his commandments, * the Lord thy God 
will set thee * above all nations of the earth." — Deuteron- 
omy xxviii, 1. But in failing in this the terrible curse is set 
before them in His judgments in this language : "Thy sons and 
thy daughters shall be given unto another people, and thine 
eyes shall look, and fail with longing for them all the da}' long: 
and there shall be no might in thine hand. The fruit of thy 
land, and all thy labors, shall a nation which thou knowest not 
eat up." * — Deuteronomy xxviii, 82-83. Also, in speaking 
upon this point, we have these words of God: "The Lord shall 
bring thee, and thy king which thou shalt set over thee, unto a 
nation which neither thou nor thy fathers have known; and there 
shalt thou serve other gods wood and stone"-Deuteronomy xxviii, 
36. And, also : "The Lord shall bring a nation against thee 
from far, from the end of the earth, as swift as the eagle flieth ; 
a nation whose tongue thou shalt not understand; A nation of 
fierce countenance, which shall not regard the person of the old, 
nor shew favor to the young: And he shall eat the fruit of thy 
cattle, and the fruit of thy land, until thou be destroyed." * 
— Deuteronomy xxviii, 49-51. 

Now then, in this quotation we have a picture before us 
that is the opposite to the one we find in the fourth chapter of 
Deuteronomy. In this we learn that God, who had so far kept 
the Jews from bowing their knees to the image of Baal, would, 
if they worshiped this image, give the fruit of their land and 
their labors to a nation whom they, nor their fathers before 
them, had never known. It is very plain that this nation 
spoken of did not belong to the Jews, nor to Noah, nor to any 



CREATION AND FORMATION. 83. 

of his descendants. They did not belong to the first man 
formed, (the Jew), for all of this people (Jews) Moses and his 
forefathers knew, for God had told them, as concerning Esau, 
that they were all of one people. Although they had fallen 
away from G-ori through disobedience, yet they were known 
and belonged to the Jewish 'nation. This Gentile nation was 
unknown to the Jews as a people having a living soul. And 
now, in order to give the reader more light upon this subject 
in regard to those two nations, we refer the reader to the 
thirty-second chapter and eighth verse of Deuteronomy, which 
says: "When the Most High divided to the nations their in- 
heritance, Avhen he separated the sons of Adam, he set the 
bounds of the people according to the number of the children 
of Israel." - Now comes the question, when were the lands of 
those nations divided? You will find an answer to this ques- 
tion in the tenth chapter and fifth verse of Genesis. "By these 
were the isles of the Gentiles divide 1 in their lands; every one 
after his tongue, after their families, in their nations." Another 
question: By whom were the lands divided? They were 
divided by the Most High, through the agency of Noah's sons 
who, of course, were the sons of Adam. You can see precisely 
here that the right they then enjoyed of dividing those nations 
was soon taken away from them by the building of the tower of 
Babel. And in doing this and many other such evils, the Jews 
provoked their God to jealousy. He abhorred them in this 
work. The idea itself is more clearly expressed in this lan- 
guage : "They provoked him to jealousy with strange gods, 
with abominations provoked they him to anger." "And when 
the Lord saw it, he abhorred them, because of the provoking of 
his sons, and of his daughters." — Deuteronomy xxxii, 16, 19. 
This is sufficient to -convince us that God owns the Jews as his 
people, hence we learn that it was the Jews who were called 
the sons of God, as recorded in the sixth chapter of Genesis, 
Avhere we learn that they had taken the daughters of men 
(Gentiles) to themselves for wives. God speaks of this Gentile 
nation in Deuteronomy xxxii, 8. This was the nation that Gocl 
divided, setting their bounds according to the number of the 
Jews, and separated the sons of Adam from this Gentile nation 



84. CREATION AND FORMATION. 

which was unknown to the present Jew^s, to Moses and their 
fathers before them. They were classed with the beasts, and 
at the same time, this language refered to teaches us- that they 
existed in the days of the first parent of the Jew whom God 
had formed, as we learn that He tells them in the thirty- 
second chapter and eighteenth *verse of Deuteronomy, in plain 
words, that they had "forgotten God that formed them." 

Now then, read for yourself and be convinced of the great 
truth of the Bible on this subject: "They have moved me to 
jealous}^ with that which is not God; they have provoked me 
to anger with their vanities: and I will move them to jealousy 
with those which are not a people; I will provoke them to 
anger with a foolish nation." — Deuteronomy xxxii, 21. We 
trust that there is no one in all the world so dull of compre- 
hension that he is unable to catch a glimpse of the bright light 
that we are walking in, as concerning the two great nations — 
the creation of the one (the Gentile), and the formation of the 
other (the Jewish). This quotation causes us to look forward 
to a time to come, for when God said "I will move them to 
jealousy with those which are not a people; I will provoke 
them to anger with a foolish nation," you see this time was yet 
to come, or, in other words, the day was yet to come when the 
Lord would do this. The Lord said to Abraham: "In thy seed 
shall all nations of the earth be blessed." At the time the Lord 
spake thus this promise had not been fulfilled. The promise 
is that it shall be so. By this we learn that Ave are to look 
forward to some future time when this language was spoken by 
the Lord to the Jews for a fulfillment. And now, as the light 
is already spreading its rays over our minds, and driving those 
dark clouds away from before our eyes, we will try to keep it 
burning brighter and brighter until it reaches the height of 
perfect beauty. No one but a mad-man would dispute, at this 
early stage of our subject, that there was not two nations. The 
Gentile, on the sixth day, belonged to God's work of creation. 
This Gentile was without a living soul. But the Jew belonged 
to II is work of formation, and was made a living soul, and 
placed in the garden of Eden* Mc was called the son of God, 
and his descendants were called the sons of God. The man in 






CREATION AND FORMATION. 85. 

the garden of Eden (Adam, the Jew) was made after the seventh 
day. But in order to hasten on till we reach the time wherein 
God is going to move the Jews to jealousy with a people that 
are not a people, and to explain the difference between the two 
nations, we refer the reader to the twelfth chapter of the book 
of Joshua, and you rind there thirty-one kings; these were 
kings of the Gentiles before the Israelites had any king or 
kings. You might ask were not those kings ruling over the 
dispersed Jews? The answer to this query is, had this been 
the case with some, it was not with all, for if you will take 
notice of the fourth verse of the twelfth chapter of Joshua, 
you will see there that the king spoken of was a remnant 
of the giants. He was known as a Gentile king, and was, with 
the rest of these kings, driven out by the Jews. (See first to 
twenty-fourth chapters of Joshua). After all this had been 
accomplished, Moses being dead and Joshua growing old, you 
will find in the twenty-fourth chapter of Joshua, beginning with 
the first verse, that he gathered all the tribes of Israel together 
and said unto them : * "Thus sayeth the Lord God of Israel, 
Your fathers dwelt on the other side of the flood in old time, 
even Terah, the father of Abraham, and the father of Nachor: 
and they served other gods. And I took your father Abraham 
from the other side of the flood, and led him throughout all 
the land of Canaan, and multiplied his seed, and gave him 
Isaac." — Joshua xxiv, 2-3. And in connection with this lan- 
guage Joshua tells the Jews to put away the gods which their 
father's served on the other side of the flood, and to fear and 
serve the Lord. The Israelites are commanded to put away all 
strange gods. 

Now then, dear reader, this Bible lesson carries us back 
beyond the flood to the time when the Jews served strange 
gods. You may ask, who were these strange gods? We only 
ask you to look back to the time when men began to multiply 
on the earth and daughters were born to them, and you will see 
that the sons of God took the daughters of men to be their 
wives, and it repented the Lord that he had made man. Here 
it was that the two nations mingled together, which was for- 
bidden bv God. 



8(5. CREATION AND FORMATION. 



It is hardly necessary for ns to repeat the proofs that we 
have already gone over concerning this abominable thing the 
Lord hated, for we have here a chain that reaches back beyond 
the flood, and it is so plain that no one need stumble over it. 
By consulting Joshua you find that God's command was 
through the instrumentality of Joshua: "Be ye therefore very 
courageous to keep and to do all that is written in the book of 
the law of Moses, that ye turn not aside therefrom to the right 
hand or to the left; That ye come not among these nations, 
these that remain among you;" * —Joshua xxiii, 6-7. The 
Israelites were also commanded not to even go among the 
mingled people. But in spite of God's lawful command some 
of His people disobeyed ITim and went among the people He 
commanded them not to go among. This was death to some of 
them, and to others it was bondage, and even some of God's 
people that did not violate His holy law were made to suffer 
because of the transgressors' disobedience. For the Jews to 
mingle with the Gentiles in those days was a great sin. God 
told them (His people, the Jews) to cast these Gentiles out of 
their midst and not go among them, for they were a people and 
yet not a people. He did not want them to do as their forefathers 
did before the flood and in the land of Egypt, to marry and 
mingle with the Gentiles, for they were without a living soul. 

In the book of Judges, second chapter and second verse, 
God says, "Ye shall make no league with the inhabitants of this 
land;" but after Joshua died the Israelites again forsook their 
God and served Baalim. The Bible says: "And they forsook 
the Lord God of their fathers, which brought them out of the 
land of Egypt, and followed other gods, of the gods of the 
people that were round about them, and provoked the Lord to 
anger."— Judges ii, 12. 

Dear reader, we have just one chain of evidence and it runs 
clear through the Bible and proves to us that it was the ming- 
ling of the Jews with the Gentiles that was so disgusting to 
God. This was the forbidden fruit. Their first parents ate of 
it and by so doing brought death upon themselves and upon the 
whole human race. The tree of knowledge of good and evil 
was nothing more than the mixture of the two nations — the 



CRKATIOK AM) FOIJM ATIOX. 



Jew and the Gentile. Now then, let us for a little while gaze 
upon the picture we have before us — the tree of knowledge of 
good and evil. 

Thousands of Bible commentators there are who will tell 
you that this tree of knowledge of good and evil in the garden 
was, in reality, a tree which bore a kind of poisonous fruit. 
They say it might have been a tree that brought forth poison- 
ous apples, or some other kind of noxious fruit. This, they 
say, was the kind of fruit which Adam and Eve partook of and 
by so doing brought on destruction. Now don't you, see this 
doctrine is false? The Bible tells us in words true and plain 
that the forbidden fruit was the mingling of the two nations, 
the Jew and the Gentile. 

Let us now turn to the third chapter of Judges and the 
first verse, and we learn that God did not drive out certain ones 
from among Israel, but left them to prove Israel. You must 
understand that we are calling the Israelites the real Jew. They 
were God's people. It is hardly necessary for us to name those 
who were left to prove Israel, for the reader can see for him- 
self by reading the third verse of the third chapter of Judges. 
But alas, just like their first parents and the sons of God before 
the flood, we find them taking to themselves Gentile wives and 
giving their daughters to Gentile men, and serving Gentile 
gods. 

Is it possible that there is any one so blind, with so great a 
light before the world, that he cannot see that the Gentile was 
create! on the sixth day, and the formation of the Jew was 
after the sixth day; and that the great commandment given 
was that the Jew should not mingle with the Gentile? The 
Jews were of people having a living soul, but not so with the 
Gentile, for they were numbered with the beasts. The multi- 
plying of the Gentiles was the god whom they (the Gentiles) 
served. This they were commanded to do — "Be fruitful and 
multiply and replenish the earth," etc. With this people (the 
Gentiles) God did not want His people (the Jews) to mingle, for 
they were without a living soul. 

But with the same chain of evidence we pass to the second 
chapter of Judges and seventh verse, and we find that after 



88. CREATION AND FORMATION, 



Joshua died then came the Judges, and yet they would not 
hearken unto their Judges, but committed whoredom and 
bowed themselves to strange gods, and did that which was evil 
in the sight of the Lord. We have merely given you the idea 
of God expressed in this verse to show you the difference be- 
tween the two nations. And now, passing to the fourth chap- 
ter and second verse we find that the Lord sold them into 
the hands of Jahin, king of Canaan, that reigned in.Hazor; the 
captain of whose host was Sisera, which dwelt in rlaroshcth of 
the Gentiles. By. taking in connection with this verso the 
fifteenth and sixteenth verses, we find for the second time the 
name "Gentile," and this is the second time the name "Gentile" 
is used. The first time this name was used was when the isles 
of the "Gentiles" were divided by the sons of Noah. (Genesis 
x, 5). This is sufficient to show that there was another nation 
outside the family of Noah that crossed the flood. From the 
time the isles of the Gentiles were divided by the sons of Noah 
up to the time God sold them into the hands of Jahin, king of 
Canaan, the name "Gentile" is used the second time only. But 
a great many times these same people went by other names, as 
gog and magog. The same sprang from these two nations. 
Gog and magog are a mingled people. The Egyptian is a por- 
tion of the Gentile race. But as we have already stated, we 
will not carry along the different names given to the Gentiles 
and the Jews. The Gentile and the Jew is the subject of our 
present w r ork, and we are going to handle them as before 
stated, only when an explanation is necessary. 

We will now pass on to the ninth chapter of Judges and the 
eighth verse. We learn here and in the remaining verses of this 
chapter that men are represented as trees. Of this we wall take 
a more careful survey hereafter, and will now pass over the 
Book of Ruth and turn to the second chapter and fifth verse of 
1 Samuel, which says: "They that were full have hired out 
themselves for bread; and they that were hungry ceased: so 
that the barren hath borne seven; and she that hath many 
children is waxed feeble." In this verse we learn that Hannah 
was rejoicing over the fact that the Israelites were then vic- 
torious over their enemies; but this rejoicing was soon turned 



CREATION AND FORMATION. 89. 



into mourning. "And they cried unto the Lord, and said, We 
have sinned, because we have forsaken the Lord, and have 
served Baalim and Ashtaroth : but now deliver us out of the 
hand of our enemies, and we will serve thee." — 1 Samuel xii, 
10. Now, by this we simply mean to show that there were two 
different nations, and in connection with this thought we desire 
to add another important link to the chain, because it helps to 
strengthen the chain. This link is found in 2 Samuel, twenty- 
first chapter and sixteenth verse, and reads, "And Ishbi-benob, 
which was of the sons of the giant," * proves also that 
which we desire most in connection with our work. For 
further proof of the fact of two different nations, the reader 
will do well to notice the tenth, eleventh, twentieth and twenty- 
first verses of the second chapter of Deuteronomy, which 
clearly sets forth the desired facts ; and also in Genesis, sixth 
chapter and fourth verse you find another link for the same 
chain, and it crosses the deluge. More properly speaking, the 
Gentile nation we read about on the other side of the flood, is 
the same nation we read about on this side of the flood. 

In speaking upon the same point we learn from the book 
of 1 Kings, eleventh chapter, that King Solomon loved many 
strange women together with the daughter of Pharaoh, con- 
cerning which the Lord said unto the children of Israel, "Ye 
shall not go in to them, neither shall they come in unto you : 
for surely they will turn away your heart after their gods." * 
Oh, how true the Bible is, and how great a light it gives us in 
relation to the forbidden fruit. Yes, it is all so plain, and yet 
we will make it more plain as we go on with our work. 

We are passing many portions of scripture that proves our 
title clear. We have enough without them, as the reader will 
bear us witness, }^et we wish to say that when we speak of 
the abominable thing, or that which is an abomination in the 
sight of the Lord, we are speaking about the mingling of the 
Jews with the Gentiles, and especially with those who use 
divination, or witchcraft, or cunning arts, such as is nowadays 
called "animal magnetism." Now let us pass on. 

After the death of Manasseh, his son Anion reigned two 
years and wrought much evil. The next king was Josiah, the 



1)0. CREATION AND FORMATION 



son of Anion, who reigned, and he put down those things that 
his predecessors had built up before him unto Baal, and he 
broke down the houses of the Sodomites that were by the 
houses of the Lord, where the women wove hangings for the 
grove. (2 Kings xxiii, 5, 7). Yes, and he broke in pieces 
the images and cut down their groves, and defiled Topheth, 
which is in the valley of the children of Hinnom, that no man 
might make his son or his daughter to pass through the fire 
unto Molech. All the king did was for the benefil of his people. 
He put away these great evils. 

Now then, before we go any further we wish to say that it 
is unnecessary for us to pursue the writings of Chronicles, as the 
proofs therein are precisely the same as those we have already 
commented upon. 

Our next work will be in the book of Ezra, but before we 
begin this work we wish to say a few words to the reader in 
the closing of this chapter, and that is, look for a better day to 
come. We mean in the course of our subject, at which time the 
reader will learn what the middle wall is, how it was taken 
down, how all were made to stand on an equal footing — tin; 
Gentile and the Jew-— walking in the same realms of external 
glory. 

Oh, what a just God we are dealing with, lie cares for all, 
and He sent His only begotten Son into the world, not to con- 
demn it, but to save it and to give; eternal life to as many as ask 
of Him. He came to seek and to save; to heal the broken 
heart; to give sight to the blind: hearing to the deaf, and He 
made the lame to walk and leap forth as a young heart. Oh, 
yes, dear Savior; when the storms of life are raging, and the 
billows are rolling high ; when our tiny bark is rushing in mad- 
ness over foam and sea, Thou wilt save us and lift up the fallen 
ones. Thou didst save the world, and to the Gentile Thou hast 
given eternal life, and to Thy name be all the praise, now, 
henceforth and forevermore. Amen. 



CHAPTER HKZ. 

Text: — "Search the Scriptures:' — St. John v, 39 ; Mark iv, 
11; 2 Timothy ii, 15. 

In the book of 2 Kings we left the Jews in a prosperous 
condition. They were breaking in pieces images and cutting 
down groves, and making a new world out of the old one. 
But, alas for them, they soon disobeyed God and went after 
their own lust, They would not hearken to the warning voice 
of the Lord, but went contrary to His command and suffered 
the consequence. We are now ready to pass to the book of 
Ezra, where we find them in bondage. 

.In the first chapter of Ezra, commencing with the first 
verse, we learn that King Cyrus, of Persia, was a chosen one 
among the Gentiles, almost as much so as Melchizedek. Here 
we find Cyrus saying : "The Lord God of heaven hath given 
me all the kingdoms of the earth ; and he hath charged me 
to build him a house at Jerusalem, which is in Judah." He 
does not speak of God as his God, but the God of heaven, etc. 
In the third verse we find him again speaking, not to his own 
people, but to the Jews: -'Who is there among you of all his 
people? his God be with him, and let him go up to Jerusalem, 
which is in Judah, and build the house of the Lord God of 
Israel, (he is the God,) which is in Jerusalem." 

Reader, you can see right here that King Cyrus did not 
call God his God, nor the God of any one but the Jews who were 
carried captives by the king of Babylon. King Cyrus called God 
(in speaking to the Jews) "his God/' and "your God," but 
never does he say "my God." Well did King Cyrus know the 
difference between these two nations. He had the same knowl- 
edge the serpent had that deceived Eve. He was chosen by 
God for special purpose, the serpent was not, yet both of them 
were very wise. We learn that Kins Cyrus was chosen to 



92. CREATION AND FORMATION. 



build the house of the Lord, and to help to restore to the house 
those things which the king of Babylon had taken away. And 
again, his part was in helping the Jews to gold and silver and 
such things as they needed. This is what the king was chosen 
for, yet he knew God, but only as the God of the Jews. It is 
all right to say that God was the God of this Gentile king, but 
the king did not own Him as such no more than did the serpent 
that deceived the woman. 

We now find after some delay and persecutions to the Jews 
by the ruling Gentiles, that the house of the Lord was finished, 
(Ezra vi, 15) and the directions of King Darius (he is now 
king) are given. And another fact we wish to have our readers 
understand, is that the children of God in those days were 
called the Jews, (Ezra vi, 7, 8, 14) and if jon recollect rightly 
then you already know that we first started out with the Jews 
as being called the children of God. And they are yet called 
God's children. 

Seeing now the Gentile and the Jew set forth as plainly 
here as thej^ were in the beginning of our work, the reader will 
see this same difference between the two nations all the way 
through, for this is one thing that we are endeavoring to do. 
There is such a vast difference between the Gentile and the 
Jew that we deem it necessary to note some of the facts con- 
nected with this circumstance (Ezra vii, 11-22) as they are set 
forth by King Artaxerxes, the Gentile, and by Ezra, the Jew. 
We learn that the king gave to Ezra a roll containing his decree, 
and in the fourteenth verse that the king, speaking to Ezra, 
says: "According to the law of thy God," etc. He does not 
say "our God," nor "my God," but "thy God." He also says: 
"And to carry the silver and gold, which the king and his 
counsellors have freel} T offered unto the God of Israel, whose 
habitation is in Jerusalem." You will notice that he never 
speaks of the God of Israel as his God. He does not claim 
Him as such. The king knows what he, himself, says. He has 
a great knowledge of God. If he had not you might hear him 
accidentally say, when talking to the Jew, "our God," or "my 
God." As we have already said, the Gentiles were without an 
all-wise and powerful God in those days, and well did those 
ancient Gentile kinirs know it. 



CREATION AND FORMATION. 98. 



Now then, listen to the language of Ezra as it is recorded 
in the seventh chapter and twenty-seventh and twenty-eighth 
verses: "Blessed be the Lord God of our fathers, which 
hath put such a thing as this in the king's heart, to beautify 
the house of the Lord which is in Jerusalem:" etc. Ezra, the 
Jew, says "ray God;" the Gentile king says "thy God." Dear 
reader, do you now see the great difference between the Gentile 
and the Jew? Most assuredly you do, for the Bible is so plain 
in this respect that no one need error. We have brought forth 
many scriptural proofs of the vast difference between the two 
nations, and we could bring forth as many more, but we think 
we are setting before you about enough for the present. 

We will now turn to the ninth chapter of Ezra where we 
find scripture to strengthen the scripture that we have already 
commented upon. Here we find the good man, Ezra, in deep 
mourning. What is the matter? Why, the stiff-necked Jew or 
the Israelites (God sometimes calls the Israelites a stiff-necked 
people) have again gone after the forbidden fruit, and it throws 
a dark shadow over Ezra. He is sad because of the affinity of 
God's people with strangers. "Now when these things were 
done, the princes came to me, saying, The people of Israel, and 
the priests, and the Levites, have not . separated themselves 
from the people of the lands, doing according to their abomina- 
tions, even of the Canaanites, the Hittites, the Perizzites, the 
Jebusites, the Ammonites, the Moabites, the Egyptians, and the 
Amorites." — Ezra ix, 1. Here are eight different classes of 
people before us, and most all of them belong to the Gentiles, 
and others are a mingled people. But we shall point to you 
the people which we know to be the real Gentile, though we 
have told you that we would number the mingled people with 
the Gentiles. You may expect the same of us yet. We call 
the Egyptian the real Gentile. So here the abomination is — 
between the Gentile and the Jew — which we have said so 
much about. You may ask again, what abomination? We 
answer, the abomination as it was in reality in the garden of 
God. You have read and re-read it over and over again. You 
are now so familiar with what is meant by the abomination that 
it is not necessarv for us to tell you. But we will ask you to 



94. - CREATION AND FORMATION. 

again read the second verse of the ninth chapter of Ezra, 
which explains the abomination : "For the}' have taken of 
their daughters for themselves, and for their sons; so that the 
holy seed have mingled themselves with the people of those 
lands :" etc. We trust that none of our readers are blind upon 
this subject. We have endeavored to make the word of God 
as plain as possible in this respect. And as we have said time 
after time, when the command of God to Adam was broken, it 
was universal death — universal in one sense of the word. If it 
was not death there and then, it was punishment and slavery, 
bondage and persecution. All this is as bad as death, if not 
worse. The sting of mortal suffering is a substitute for death. 
The Bible says, "the way of the transgressor is hard." Oh, 
how true! How much there is in this that lies beyond the ken 
of human vision. If God's Holy Law was only honored a 
trifle more, how great would be that trifle! Ezra had such a 
great sorrow for the Jews when he saw them partaking of the 
forbidden fruit, that he rent his garment and plucked the hairs 
of his head, and even his beard. In the seventh verse of the 
ninth chapter he says: "Since the days of our fathers have we 
been in a great trespass,'' etc. We have already shown you 
that Abraham was brought from beyond the flood, and this sig- 
nifies that he was the father of the Jews, and a chain runs clear 
back and shows that this trespass which Ezra speaks of was 
first in the Garden of Eden. 

Well, dear reader, is it not safe enough now to believe that 
there was a vast difference between God's creation and forma- 
tion ? You say it seems plain enough from the proofs we have 
given, that there was a great difference between the two nations ■; 
but after all it is hard to believe that Mother Eve violated such 
a command as that. Well, we are with that just like we are 
with all other points. We want the scripture to speak on this, 
and if, when the time comes for us to give the scripture proofs 
over what we have already given, and it does not give the nec- 
essary light, then you are at liberty to deny the doctrine we 
have set before the world. But Ave feel sure that if you follow 
us through you will be quite sure to believe, for you will have 
something to believe. You will have then a Bible without any 



CREATION AND FORMATION. 95. 



great mystery; a Bible that is in harmony with itself. We 
mean that it does not contradict itself. It is a plain Bible and 
one that the weakest intellect can understand. It brings God's 
children, all of them, into that unity which Christ prayed for — 
that they might all be one and see the same thing, and believe 
the same thing, and speak the same thing. But we can not 
dwell on this too long at present. We must hasten on. 

By noticing the intercession made by Ezra to God for his 
people, the covenant was (as it is recorded in the tenth chapter 
of Ezra) to put away from among them the strange wives, for 
this was a great sin against God's lawful command, and a great 
injury to themselves. After Ezra had prayed and exhorted to 
the people, the}' came to him and confessed their great wrong, 
and said: "Now therefore let us make a covenant with our 
God to put away all the wives, and such as are born of them, 
according to the counsel of- my Lord, and of those that tremble 
at the commandment of our God ; and let it be done according 
to the law." — Ezra x, 3. 

Having given you so many proofs of the light of the Bible 
in regard to the two nations, we will skip the book of Nehe- 
miah, and also the book of Esther, for the present, as the evi- 
dences contained therein are precisely the same as the ones 
that we have already given. We do not mean to put these 
books aside altogether, but for the present only. Undoubtedly 
we will have occasion to bring in more proofs from these two 
books yet, but we could do without them. We do not mean to 
say that we could throw away any one portion of the Bible and 
get along altogether without that portion. What we mean is, 
that with the Bible before the reader, and with what knowledge 
he may have of it we do not deem it necessary to dwell upon 
that which is in harmony with what we have heretofore said. 
If he reads these two books we are skipping for the present he 
will see at once that they coincide with what we have before 
said. We have only one great chain, and it runs through every 
age from the first creation and formation, or from the book of 
Genesis to the book of Eevelations, and if we keep close to it 
we will find all the wealth in the Bible. God has given the 
Bible to us to know what there is in it, and thanks be to His 



{)(). CREATION AND FORMATION. 



great name for giving us such a book as this one is, and without 
any mystery. 

We will now take up the book of Job and start in at the 
first chapter, where we learn from whence the book of Job 
derived its name. In the first verse it reads : "There was a 
man in the land of Uz, whose name was Job ; and that man was 
perfect and upright, and one that feared God, and eschewed 
evil." In this first verse we find all the information we want 
in regard to where the name of the book of Job came from, 
but we shall not dwell on that name. 

We will now use just such portions of scripture as we need 
to prove the title of our work clear, and the next point we will 
take up you will find in the first chapter and sixth and seventh 
verses of Job, which says: "Now there was a day when the 
sons of God came to present themselves before the Lord, and 
Satan came also among them. And .the Lord said unto Satan, 
Whence contest thou? Then Satan answered the Lord, and said, 
From going to and fro in the earth, and from walking up and 
down in it." Now if you turn to the second chapter and read 
the first and second verses, you will find language about the 
same as you have already read in the first chapter and sixth 
and seventh verses. But what we wish to notice here is that 
there was a people called the "Sons of God," as much so as 
were those on the other side of the flood who were called the 
sons of God, and took unto themselves wives of the daughters 
of men. (Genesis vi, 2). The sons of God spoken of in the book 
of Job are the descendants of the ancient Jews. In reading 
the first two chapters of Job you find another race of people 
not belonging to the Jewish nation, but we shall not argue this 
point at present. 

You will remember that satan presented himself before the 
Lord. He did not do this for any good purpose; his motive 
was to cheat, and rob, and deceive. He came there to tempt 
the sons of God the same as he did Adam and Eve and all their 
posterity. Satan is always trying to deceive God's elect. And 
now we Avill give you our opinion right here about this satan 
spoken of, and you may take it for what it is worth, yet we 
will, when the proper time comes, endeavor to show you that 



CREATION AND FORMATION, 



our opinion is based upon the word of Cfod. Now, our opinion 
is this: The satan spoken of here, in the book of Job, was in a 
Gentile man. In the form of a Gentile man he came to Eve in 
the garden and deceived her, and she persuaded her husband. 
He yielded and they knew each other. 

Now this is our opinion of satan, and before we close this 
work we will bring iVrth scripture showing you that our opin- 
ion is the correct one, or showing that we have good 
reasons to believe that we are right. But now we will leave 
this with the future. 

We shall not finish any one point until we reach the latter 
part of the New Testament. But while dwelling upon the 
above thought, the reader will see that we are not very far 
away from the idea we intended to express when we said that 
satan came in the form of a Gentile, if he reads the twenty- 
fourth verse of the ninth chapter of Job. This portion of scrip- 
ture is in harmony with what we have sail concerning satan, 
and how he entered into the heart of a Gentile man and pre- 
sented himself before the Lord also. Now, Job was aware of 
the fact that the wicked one was ruling the earth, and well he 
might be when he was compelled to cry out: "If I be 
wicked, woe unto me;'' * — Job x, 15. For we notice 
that Job says: * "He covereth the face of the judges thereof; 
if not, where, and who is he? — Job ix, 24. Job well knew that 
satan had his resting place in the hearts of men, "If not, where, 
and who is he?" Yes, and we will add here that Avhen God 
cast him put of heaven, he came to earth and took up his 
abode in the hearts of the children of men, hence they were 
called the children of wickedness, for they were of that 
wicked one. Upon this we will dwell more hereafter. 

Another point we will take up further on is found in the 
twelfth chapter and tenth verse of Job. It is concerning the 
soul of every living thing. It is a great point and we will 
argue it further on. We merely make mention of this here so 
that the reader will bear in mind that this scripture is in con- 
nection with the subject of our work, and that we will again 
speak of it. Also, the twenty-second, twenty-fourth and twenty- 
fifth verses of the twelvth chapter of Job, speaks about the 



1)8. CREATION AND FORMATION. 



people in darkness and in the shadow of death. The eighteenth 
chapter and third verse of Job gives strong proof that men are 
counted as beasts. Even with Job, a man as perfect as he was, 
this idea was a very common one, and it even reached to the 
time of the apostles. Even to-day some people will tell you 
that there are now certain races of men that are not human. 
They speak of them as though they were beasts. And in con- 
nection with this thought we will say that it was the Jews that 
considered the Gentiles as beasts, or that they were numbered 
with the beasts. They had good reasons to think so, and they 
had good grounds to work on to prove just what they said to 
be true. God was the God of the Jews, and when God is for a 
man, who can be against him — though the Gentiles did out- 
number the Jews, and they were great in power and had 
dominion over all the earth. The great man (the Gentile) was 
to inherit the earth, and the righteous (the Jew) to dwell there- 
in, as it reads in the eighth verse of the twent} T -seeond chapter 
of Job, thus: "But as for the mighty man, he had the earth; 
and the honourable man dwelt in it." Now then, this portion 
of scripture casts a picture before us representing the Gentile 
and the Jew, just what God had intended. Tie created the 
Gentile, male and female, and gave them dominion over all the 
earth, and told them to be fruitful and multiply. The mighty 
man had the earth, and the honorable man dwelt therein. The 
one with and the other without the living soul, yet the Gentile 
had a soul, or a spirit, as it was generally called. And even 
here we find a great difference spoken of. No wonder the sons 
of God shouted for joy when the morning stars sang together, 
to think that God had honored them so greatly. The Jews 
were His chosen people, as we have said so many times, and 
He delighted to honor them, and this it was that made them 
shout for joy. 

So now, dear reader, with all the proofs we have given on 
the light of our present work, we will still grasp the same 
chain and pass to the book of Psalms. 



Text: — "Search the Scriptures:' — St. John v, 39 ; Mark iv, 
11: 2 Timothy ii, 15. 

We will commence with the first Psalm and the first verse: 
''Blessed is the man that walketh not in the counsel of the un- 
godly, nor standeth in the way of sinners, nor sitteth in the 
seat of the scornful." In this verse we find three classes of 
people set forth. The reader may ask us to state if those three 
classes of people belong to either one or the other of these two 
nations that we have so far proven to be two separate nations? 
That is, do those three characters belong to the Jewish nation 
only, or to the Gentile nation? The reason this may be asked 
is because you may think it is and has been a great mystery 
and you want to see the true light, for, you say, what we 
have already proven by scripture concerning the two nations, 
is getting plainer. We will answer your question with scrip- 
ture by and by, but we will simply say right here, taking Gods 
word for it, that these three classes of people did not belong to 
either one or the other of the two great nations. The just man 
is the real Jew. The sinner was also just until he violated 
God's holy command, then he was classed with the Gentiles, 
or in other words, he became dispersed among them as the lost 
sheep of Israel, and sitting in the regions and shadow of death. 
The ungodly is the Gentile, for it was he that was with God 
and without hope in the world. Hence he was the ungodly, 
except some of them who were chosen by God for a good pur- 
pose, and unto such ones eternal life was granted through the 
power of the Holy Ghost. But the future must unfold this 
truth. Hence we see that the above scripture sets forth the 
Jew under the Divine law of God, and by the violation of the 
same he became a sinner. 

The Gentile had no Divine law to obev or disobey. His 



KM). CREATION AND FORMATION. 



was a carnal law, and by violating such a law as this is, is only 
to bring" on corruption, or in other words to bring on disease 
and death of the body. * "The ungodly shall not stand in 
the judgment," * —Psalm i, 5. Why, you might ask, is it 
that the ungodly shall not stand in the judgment? Simply be- 
cause they were without God in the world, and therefore could 
have nothing to be judged for. Not so with the sinner, for he 
will stand in the judgment, but not in the congregation of the 
righteous. 

And again. In the second Psalm, first and second verses, 
three characters are set forth which is, materially speaking, the 
same as are the three above named. In this we have the 
heathen, (the Gentiles), the people (the mingled tribes) and 
their kings. The kings, of course, were over the heathen also. 
Mere we have two classes, and the next class is God's anointed 
ones, making three classes, or three characters, in all. "The 
kings of the earth set themselves, and the rulers take counsel 
together, against the Lord, and against His anointed, saying, 
Let us break their bands asunder, and cast away their cords 
from us." — Psalm ii, 2, H. Oh, yes, the Lord says that He will 
laugh, and have them in derision. He hath set His king upon 
the holy hill of Zion. This is Christ, and God called Him His 
Son, and said : "Ask of me, and I shall give thee the heathen 
for thine inheritance," * — Psalm ii, 8. Now the heathen 
are the Gentiles, or ungodly people. And God goes on to say 
that He, Christ, shall break them with a rod of iron, etc. The 
Lord also says : "Be wise now therefore, O ye kings: be in- 
structed, ye judges of the earth. Serve the Lord with fear," 
* — Psalm ii, 10, 11. And by noticing the second, third and 
fourth verses of the fourteenth Psalm, you will see that God 
had a people that were "eaten up by the children of men. This 
is about the same as the sons of God consumed by the daughters 
of men. In the seventeenth Psalm and fourth verse the 
Psalmist says: "Concerning the works of men, by the word of 
thy lips I have kept me from the paths of the destroyer." 
Yes, the words of His lips to David was the keejnng of him 
from the power of the Gentiles, or from mingling with them. 
The Psalmist again says: "From men which are tin' hand, O 



(TJOATIOX AND I'OHMATIOX. 1 < ) 1 



Lord, from men of the world, which hare their portion in this 
life, and whose belly thou til lest with thy hid treasure: they are 
full of children, and leave the rest of their substance to their 
babes."- — Psalms xvii, 14. David is here speaking of the Gentile 
whom God created on the sixth day, an 1 gave them power to be 
fruitful and multiply; therefore he says: "They are full of chil- 
dren, and they have their portion in (his life." And thus it was 
with them until the advent of Christ into the world. David 
again says: "Thou hast delivered me from the strivings of the 
people; and thou hast made me the head of the heathen : a peo- 
ple whom 1 have not known shall serve me." — Psalms xviii, 4:>. 
David here set forth Christ and His mission in the world. He 
also speaks of the Gentiles — a people that were numbered with 
the beasts. Yea, they were a beautiful 'people to behold. They 
were great and strong and had dominion. Yet David says he 
did not know them as a people subject to eternal life ; their por- 
tion was in this life — beyond that they did not go. But the 
.lews were destined to eternal life. They were to live and reign 
with God, Himself, beyond this earthly vale and tears. 

As we have said so many times that the Gentiles were num- 
bered with the beasts, we will now bring forth scripture to prove 
this assertion, and show the great difference between the two 
nations. We will also show that we have good reasons to believe 
that we are dividing the word of God as it ought to be divided. 
We will now take the language of David for it. He says: 
kk Many bulls have compassed me: strong bulls of Bashan have 
beset me round. They gaped upon me with their mouths, as a 
ravening and a roaring lion." — Psalms xxii, 12, 13. Now, we 
do not intend to comment on this further than say that the bulls 
here spoken of by David were a people, and as we have said 
before, all, outside of the. real .Jews, are numbered with the 
Gentiles. 

When we speak of the Gentiles hereafter, we also may have 
reference to the mingled people, for the mingled people do not 
belong to the real .lew. When the proper time comes we will 
trace the real Gentile clear back. We call your attention to 
Psalms xxii, 16: "For dogs have compassed me: the assembly 
of the wicked have inclosed me; they pierced my hands and my 



102. CREATION AND FORMATION. 



feet." Here, again, David compares men to dogs. He is speak- 
ing of Christ, our blessed Lord. The eighteenth verse make it 
still plainer : "They part my garments among them, and cast 
lots upon my vesture." 

Prom these proofs, which the Bible sets forth concerning 
the crucifixion of our Lord, there can be no doubt but that the 
bulls and dogs here spoken of are the Gentiles. In Psalm xxii, 
20 David says : "Deliver my soul from the sword ; my darling 
from the power of the dogs." Christ was his darling. The 
thirtieth and thirty-first verses read thus : "A seed shall serve 
him; it shall be accounted to the Lord for a generation. They 
shall come and shall declare his righteousness unto a people 
that shall be born, that he hath done this." This seed is a dif- 
ferent seed than the one mentioned in the twenty-third verse, 
which is Jacob and Israel. But we do not deem it absolutely 
necessary to give here the different names given to the Gentiles 
or the Gentile race. Again in the thirty-first Psalm and nine- 
teenth verse David says : "Oh how great is thy goodness, which 
thou hast laid up for them that fear thee; which thou hast 
wrought for them that trust in thee before the sons of men." 
David is here speaking concerning the Jews — those that fear 
the Lord and trust in him. When he speaks of the sons of men 
he is alluding to the Gentiles. 

In Moses' time the Jews feared and trusted in the Lord ; 
the Gentiles did not, (except a few of them whom God had chos- 
en for a good purpose) for they did not claim the God of the 
Jews as their God. In Psalm lii, 7, in speaking of the Gentiles 
and the difference in the two nations, David says: "Lo, this is 
the man that made not God his strength; but trusted in the 
abundance of his riches, and strengthened himself in his wick- 
edness." 

It is very plain that David speaks of a man that did not 
trust in the Lord, but in himself; hence the man is a Gentile. 
Psalm lii, 1-4 again speak concerning the Gentile, and this 
reminds us very much of the serpent in the garden. For he 
loved evil better than good, and he had rather tell a lie at any 
time than the truth. With his tongue loaded with lies he came 
to Eve and deceived her. The Scriptures also say that the Lord 



CREATION AND FORMATION. 108. 

will pluck him out of his dwelling place, and root him out of the 
land of the living. (Psalm Hi, 5.) The sixth verse says the 
righteous shall see and fear and shall laugh at him. But David 
says that he himself is like a green olive tree in the home of 
God, etc. Xow, is this not plain Bible facts concerning the two 
nations, and the great difference between them? In the fifty- 
second Psalm we have the coming of Christ. Christ is of the 
seed of David. We also have the Gentile before us. He was 
the one who deceived Eve. But there are no more soul-less 
Gentiles now for satan to deceive them with. When Christ 
came into the world He tore down the middle wall that was be- 
tween the Gentile and the Jew. For further proof concerning 
the Gentile we will refer the reader to Psalm lv, 19: "God 
shall hear, and afflict them, even he that abideth of old. Selar. 
Because they have no changes, therefore they fear not God." 
This was the case with the serpent. He feared not God. And 
so it has been with the Gentile from the day he was created. 
There was no change in them; they did not fear God. How 
could they fear God unless a change took place in them? The 
Gentile was at all times and in all places trying to entrap the 
children of God, and to bring them into captivity. A great many 
times the Gentile succeeded in turning away from God His own 
beloved ones. No .wonder David said : "The words of his 
mouth were smoother than butter, but war was in his heart: his 
words were softer than oil, yet were they drawn swords." Does 
not this remind you of the serpent's words to Eve ? O, how soft 
they were, and yet they were drawn swords. If Eve had done 
just what David says, (Psalm lv, 22,) "Cast thy burdens upon 
the Lord, and he shall sustain thee: he shall never suffer the 
righteous to be moved," then she never would have yielded to 
the serpent — the serpent in the form of a Gentile man. If the 
sinning Jew had obeyed the command of God, "Thou shall not 
mingle with the Gentile people," how much better off he would 
have been. 

If the Jews had cast their burdens upon the Lord as David 
did, then they could have dwelt as safely as he did, and the 
human soul would have been free from tormenting fear. David, 
in Psalm lvii, 4, says: "My soul is among lions : and I lie even 



104. CREATION AND FORMATION. 



among them that are set on fire, even the sons of men, whose 
teeth are spears and arrows, and their tongue a sharp sword." 
This reminds us of the difference between the two nations, of 
which we have said so much. When we think of the Jews mak- 
ing their sons and daughters pass through the fire unto Moloch, 
we are convinced of the difference. There is a great difference 
between the man with and the man without a living soul. 
David said he had been lying in the midst of the fire, but his 
trust Avas in the Lord. He says that their teeth are spears and 
arrows, and their tongue a sharp sword. Oh, how these words 
remind us of the Jews causing their children to pass through 
the fire, or, in other words, giving them over to the Gentiles — 
the cunning people. How cunning was the serpent: "For God 
doth know that in the day ye eat thereof, then your eye's shall 
be opened, and ye shall be as gods, knowing good and evil." 
How smooth these words must have appeared to Eve, and how 
sharp and piercing they were. Well might David say that his 
teeth are spears, and his tongue is a sword. David was a wise 
man and a good man, and he lived and labored for his fellow- 
men. He looked back to the time of trials and temptations in 
the garden of Eden, and he saw there his fore-parents wrestling 
with the serpent. All the way from Eden up to his own time 
he could see the Jews suffering from the sting of the serpent. 
He saw them pierced and bleeding and in bondage. He saw 
them dropping here and there, and dying an ignominious death. 
Whenever the Jews went among the Gentiles they had to suffer 
for it in some way or other. 

The reader should read the fifty-eight Psalm. In it David 
sets forth the Gentiles and numbers them with the beasts. It is 
very important, and it will do you good to read it; and the 
fifty-ninth Psalm is equally as important. In Psalm lix, 6 he 
says: "They return at evening: they make a noise like a dog, 
and go round about the city." How plain is the Bible and how 
much light it throws upon the great difference between the Gen- 
tile and the Jew. 

David begs God to save his people from the deceitful ones, 
for their words are smoother than butter. Psalm lxviii, 80 reads 
thus: "Rebuke the company of spearman, the multitude of the 



CUE ATI ON AND FORMATION. 105* 



bulls, with the calves of the people," etc. These are plain facts 
showing that the Gentiles were numbered with the beasts; but 
we will have plainer scripture yet upon this bearing. David 
tells us plainly who the Gentiles are, and how much they were 
honored by God, and in speaking of his own peojde he says : 
"Truly God is good to Israel, even to such as are of a clean 
heart. But as for me, my feet were almost gone; my steps had 
well nigh slipped. For I was envious at the foolish, when I saw 
the prosperity of the wicked. Forthereare.no bands in their 
death: but their strength is firm." Undoubtedly David almost 
wished himself a Gentile instead of a Jew, when he said that his 
feet were almost gone and his foot steps had well nigh slipped 
because of the prosperity of the Gentiles, for they were a mighty 
people, and they accumulated a great wealth; in this world they 
had their all; and when death came, they were known no more. 
They had no judgment to face and no God to judge them. Their 
pleasure was in this life. Not so with God's people — their pleas- 
ure was beyond the grave. Oh, dear reader, do } r ou not see the 
great difference now? The Jew was under the bands of the divine 
law because of his ever living soul. The Gentile was under no 
bands, because he was without a living soul, and subject to death 
the same as are the beasts of the earth. 

Again, in Psalms Ixxiii, 7, we read, concerning the Gentiles: 
"Their eyes stand out with fatness: they have more than heart 
could wish." All this great progress the Gentiles made in this 
world is in exact harmony with God's first gift to them, at the 
time he created them. For in the beginning He gave them ail 
things for meat, and forbade them nothing. Psalm Ixxiii, 9, 10, 
says: "They set their mouth against the heavens, and their 
tongue walketh through the earth. Therefore his people (the 
Jews) return hither: (that is, they go among the Gentiles) and 
waters of a full cup are wrung out to them." You may ask, How 
is this ? Bead the fourteenth verse : "For all the day long have 
I been plagued, and chastened every morning." O, how true! 
What a great plague it was to the Jews to go among the Gentiles 
and mingle with them. David says: "Behold, these are the 
ungodly," * — Psalm Ixxiii, 12. In this language we can see 
the great difference between the two nations. The Gentiles 



106. CREATION AND FORMATION. 

were without God in the world. They could cheat and steal, and 
in fact they could do almost anything they chose in the line of 
wickedness, and then have no sins to answer for. David says: 
"If I say, I will speak thus; hehold, I should offend against the 
generation of thy children. When I thought to know this, it 
was too painful for me ; Until I went into the sanctuary of God ; 
then understood I their end." — Psalm lxxiii, 15-17. The idea 
of David expressed in the Bible is this: Pie could not do the 
things that the Gentiles did, nor go among them without injur- 
ing himself and his people too. He saw their end. He well 
knew that when death overtook the Gentiles, they were remem- 
bered no more, for they went down to the grave with the beasts. 
In the seventy-fourth Psalm, thirteenth and fourteenth verses, 
we learn how much God honored the Gentiles, and what He did 
unto them, and also what He did for the Jews — His holy people ; 
even to such as love and obey Him. David says : "Thou brak- 
est the heads of Leviathan in pieces, and gavest him to be meat 
to the people inhabiting the wilderness.'' (), yes, God was for 
one nation and not for the other. That is He honored the Jews 
and had respect for them, but for the Gentiles He had no respect. 
God is the great judge. He puteth down one nation and raiseth 
up another. 

That is, generally speaking, God cast the Gentiles away. 
He had nothing to do with them — except a few of them, as we 
have before said, who were chosen for a good purpose. In the 
beginning He gave them all the power they needed. But not 
so with the Jews. They were dependent upon God for their- 
earthly existence, and for their existence beyond the grave. 
Therefore God loved His people, for they were destine 1 to eter- 
nal life. Of course, there were a great many sinning Jews ; but 
after all God would alwa}^s listen to them and receive them 
again, if they would only come back. If they would not then 
they would have to suffer the penalty of their violation of God's 
holy law. Perhaps they would have to suffer in bondage under 
the rigor of the Gentile rule. In Psalm lxxxi, 13, 14, we have 
these words: "Oh that ui3 T people had hearkened unto me, and 
Israel had walked in my ways ! 1 should soon have subdued 
their enemies, and turned mv hand against their adversaries." 



CREATION AND FORMATION. 107. 



But the Jews would not always hearken to the voice of their 
God. They disobeyed Him, and they suffered for it. God 
promised them that He would be their God and helper if 
they obeyed Him, and that their enemies should have no power 
over them at all. No, these enemies of the Jews (the Gentiles) 
should not harm God's anointed ones if they obeyed Him. But, 
as we have said before, the Jews did not always obey their God ; 
which we will prove by God's word. It says: '-They joined 
themselves unto Baal-peor, and ate the sacrifices of the dead. 
Thus they provoked him to anger with their inventions: and 
the plague brake in upon them." — Psalm cvi, 28, 29. 

Before we go any further we wish to say to the reader that 
before we close this work we will comment upon what is called 
"the angriness of God." 

Now, in the foregoing scripture, we have plain words that 
coincide with what we have said before — that the Gentiles were 
subject to a natural death, the same as are the beasts of the 
earth. The Jews, that never die, only when they violate the 
law of God, met a spiritual death. To violate the law of God 
was to go among the Gentiles — to mingle with them! Of course, 
there were other laws of God that the Jews violated, but they were 
within the circle of the Jewish nation only. Or, in other words, 
these were laws for the government of the Jew with the Jew. 
When the Jews joined themselves unto Baal-peor the plague 
broke out among them. This plague was a horrible disease; a 
disease of the flesh. In Psalm cvi, 34 and 35, we learn that the 
Jews did not obey God when He commanded them to drive out 
their enemies, but they mingled with the heathen and learned 
their works and served their idols, which was a snare unto 
them. "Yea, they sacrificed their sons and their daughthers 
unto devils." 

It is very plain to see what the plague was. It was the 
the passing of God's people through the lire unto Moloch. The 
reader already understands this. Oh, Iioav much sorrow befell 
the Jews for this great evil ! Seeing that the Gentiles go down 
in silence, according to David's own languge, and the Jews, God's 
people, even all that obeyed Him, were to live and reign with 
Him forever in the sweet land of the free, it is no wonder that 



10«S. CREATION AND FORMATION* 



it was so destructive to the Jew-; to mingle with the G entiles, 
when we look back upon the past life of the Israelites. To min- 
gle with the Gentiles in those (lavs (before Christ came into the 
world) was to the .lews just what it is to us to-day to sin, and 
die in sin. It means a spiritual death. 

Thanks be to God that there is no death in Jesus, the savior 
of the world. AH that obey Him shall never see. death. Come 
unto Him all ye that labor and are heavy laden, and He will give 
von rest, and that rest will be eternal life. 

So, now, Our plea is, To Jesus come 

A nd be forever blest, 
To dwell in that celestial home, 

For Me can give you rest. 

Yes, more than rest, I repeat again, 

To you He will surely give, 
By obeying His word, which is so plain, 

Is life, and life to live. 

(), yes-, it is eternal life to obey Christ. Had the ancient 
Jews obeyed God when He commanded them to not mingle with 
the Gentiles, 'they would never have seen death. Now, then, 
dear reader, we shall not detain you any longer at present, with 
the language of David. 

We will now pass to the book of Proverbs and see what the 
wise man has to say. In the first chapter he sets forth wisdom 
to the Jews as their only hope, and he entreats them to not for- 
sake it, for it is the law of God. It is the commandment that 
should be obeyed, for in it is eternal life. Fn the third chapter 
and the first and second verses the wise man says: "My son, 
forget not my law ; but let thine heart keep my commandments : 
For length of days, and long life, and peace, shall they add to 
thee." In the fourteenth verse he says: "For the merchandise 
of it is better than the merchandise of silver, and the gain there- 
of than line gold." He says that she is a tree of life to them 
that lay hold upon her. Solomon, in uttering these words, 
meant to assure the Jews that if they kept the commandment of 
God they would reap eternal life beyond the grave. He warns 
them against the abominable thing, for this abominable thing- 
will deprive them of infinite wisdom, and also of life with God 



CREATION AND FORMATION. KM). 



beyond the tomb. Solomon was a wise man. Ho understood 
the ways of the world; lie knew the great difference between 
the Gentile and the .lew; he saw in the ages past souls by the 
thousands that had been slain in the gre&t Struggle for life and 
death between the Gentile and the Jews. Oh, yes! Solomon 
saw the end of all. lie knew that the Gentiles were nothing; 
and that to nothing they returned. He lived and labored for 
his people (the Jews); he tried to elevate them and to give 
them to understand that wisdom was more profitable to the 
Jews in this life than silver and gold. 

In the fourth chapter and the first and second verses of 
Proverbs, he says: "Hear, ye children, the instruction of a 
father, and attend to know understanding. For I give you 
good doctrine, forsake ye not my law." Here again he is in- 
structing his people in the knowledge and love of God. He 
tells them to keep out of the mire, and it may truly he said that 
the Gentiles was the greatest mire, or trap, that they could get 
into in this world. This tree of knowledge of good and evil 
was a curse to them and had been ever since man was formed 
and placed in the garden of God. 

Solomon speaks again: ''For the lips of a strange woman 
drop as a honeycomb, and her mouth is smoother than oil : But 
her end is bitter as wormwood, sharp as a twoedged sword. 
Her feet go down to death: her steps take hold on hell." — 
Proverbs v. o-o. 

Now, dear reader, here are the Gentiles and the Jews 
before us still, and with such a striking contrast that it is 
almost impossible to pass them by without noticing the great 
difference between them. Solomon warns his people to keep 
away from these strange women, for their feet go down to 
death, and their steps take hold on hell. These strange women 
spoken of belong to the Gentiles. In the seventh chapter and 
tenth verse Solomon speaks of the subtility of the Gentile 
woman. He knew that . the Gentiles were very subtile and 
always had been. In the garden of Eden the same subtile 
spirit came to Eve and deceived her, and she gave unto her 
husband and he did eat, and he knew his wife and she knew her 
husband. The Gentiles were a subtile people and always had 



110: CREATION AND FORMATION. 

been from the very beginning — in the day that God created 
them male and female. Now, for fear the Jews did not under- 
stand, Solomon again says: 

"Hear me now therefore, O ye children, and depart not 
from the words of my mouth. Remove thy way far from her, 
and come not nigh the door of her house: Lest thou give thine 
honor unto others, and thy years unto the cruel: — Proverbs 
v, 7-9. 

Solomon well knew that whenever the Jews went among 
strangers it was depriving them of honor and love while in this 
life, and of eternal life bej^ond. In one sense of the word they 
were not deprived of eternal life. What is here meant is that 
the transgressors were barred out of heaven, and left to wilt 
and dwindle under sorrow and live forever in darkness and 
remorse. And thus it is to be deprived of eternal life. In the 
garden of Eden God said to them : * "In the day that thou 
eatest thereof thou shalt surely die/' — Genesis ii, 17. When 
the sons of God took the daughters of men it was death to 
them. They were no longer counted as God's holy people. 
Look at the Jews in Ezra's time and you will see the same 
abominable thing among God's people. They would not 
hearken to him but stubbornly went ahead and mingled with 
the Gentiles, and by so doing they brought ruin upon them- 
selves. Solomon says (Proverbs vii, 6): "For at the window of 
my house I looked through my casement." Well what did he 
see? He saw among the youths a young man void of under- 
standing. This same young man whom Solomon had warned 
was captured by a harlot, and she was very subtile of heart. 
This woman was a Gentile, and when this young man went 
after her he found death — banishment and death. No wonder 
Solomon cried out: "Hearken unto me now therefore, () ye 
children, and attend to the words of my mouth. Let not thine 
heart decline to her ways, go not astray in her paths." — 
Proverbs vii, 24-25. Now Solomon warns not only this young- 
man, but all of God's people to keep away from her, for he 
says she has cast down many wounded; yea, many strong men 
have been wounded by her, or, as the Bible reads, "slain by 
her/'. 



CREATION AND FORMATION. 111. 



Oh, dear reader, it is almost impossible for us to use better 
terms to express this great evil than those we have before us in 
the Bible. The Bible is so plainly expressive of its own terms 
that it would be folly for us to attempt to make it any plainer 
than it is. A great many people talk about the mysteries of the 
Bible. This is a false idea. If we rightly divide the word of 
God there will be no mysteries. All will be plain, for * 
"Unto you it is given to know the mysteries of the kingdom of 
God: but unto them that are without, all these things are done 
in parables:" — St. Mark iv, 11. Eeader, think upon this and 
study to shew thyself approved unto God,, a workman that 
needeth not be ashamed, rightly dividing the word of truth. 

We are now about to pass the book of Proverbs. We are 
leaving behind us many portions of scripture which we have 
commented upon, and we do not think it necessary to stay here 
any longer. The chain is one. It runs clear through the Bible 
and forms sixty-six links. The book of Ecclesiastes is the 
twenty-first link. Let us now try its strength, and to our sur- 
prise we will find that 

The mist is swiftly passing by, 

Whilst we are mounting the lofty heights 
Above the blackness of rainy nights, 

To live in a summer land by and by. 

And when we reach the pure goal — 

The light of God's own word- 
It will be rest to the restless soul 

To live in Christ's abode. 

And when mists and darkness have gone. 

And in their place eternal day, 
Then on our lips will be the song, 

The mists have passed away. 

"I sought in mine heart to give myself unto wine, yet ac- 
quainting mine heart with wisdom : and to lay hold on folly, 
till I might see what Avas that good for the sons of men, which 
they should do under the heaven all the days of their life/' — 
Ecclesiastes ii, 3. Now then, we learn from this language of 
the great Preacher that he gave himself over to folly, and stood 
on a level with the Gentile in order to understand their wavs 



112. CREATION AND FORMATION. 



and their end, and to know what was good for the sons of men. 
He placed himself in every attitude of Gentile life; making 
great works; building houses; planting vineyards and fruit 
trees of all kinds, and whatsoever his eves desired he kept it 
not from them. And after he had done all this he said: * 
"And this was my portion of all my labour." — -Ecelesiastes ii, 
10. He found out their end by giving himself over to their 
folly, for in the third chapter and tenth verse he says: "I have 
seen the travail, which God hath given to the sons of men to be 
exercised in it." 

He saw the travail of the Gentiles. That is to say, he saw 
them under burden, typical of the fact that there was a time 
coming when they were to be relieved and freed from deathly 
Gentile servitude. Christ was to be their great relief, and 
when He came into the world He gave to the Gentiles eternal 
life~even to all that ask of Him. xVs we have said before that 
until Christ came into the world the Gentiles were without 
eternal life; so say we still. Though the Gentiles had a great 
power over the earth, yet they knew no more after death. 
The earth belonged to them, but that vast world beyond knew 
they not. In Psalm cxv, 16, we have these words: "The 
heaven, even the heavens, are the Lord's: but the earth hath he 
given to the children of men." 

When the great Preacher placed himself in the attitude of 
Gentile life, and after he had found out their end, he said : "He 
hath made everything beautiful in his time: also he hath set 
the world in their heart, so that no man can find out the work 
that God maketh from the beginning to the end. I know that 
there is no good in them, but for a man to rejoice, and to do 
good in his life." — Ecelesiastes iii, 11-12. The words, "from 
the beginning," and also the words, "he hath set the world in 
their heart," cause us to look back to God's work of creation, 
in the day that He created the Gentile, male and female, for we 
find there tbat He did set the world in their heart, and blessed 
them, and told them to multiply and be fruitful and replenish 
the earth and subdue it, and have dominion over all the earth. 
He forbid them nothing. The world was theirs and all they 
had was in this life. Bevond this thev did not no. 



CttEAIJJON AM) FORMATION. 1 1 i>. 



The Preacher speaks again : "I said in mine heart concern- 
ing the estate of the sons of men, that God might manifest 
them, and that they might s.iy that they themselves are 
beasts." — -Ecclesiastes iii, 18. Now, we have here the whole 
truth concerning the Gentiles. The Preacher saw that they 
had no pre-eminence at all, and, perhaps they never would 
have had, had it not been for Christ, the blessed, the 
giver of eternal life. The Preacher placed himself in every 
position of Gentile and Jewish life in order that he might find 
out the great difference between them. He tells us that the 
Gentiles are as the beasts, and that they have no pre-eminence 
above them. But not so with the Jews, for in the beginning 
the first Jew (Adam) was placed in the garden and was com- 
manded to keep it and dress it, etc., and the knowledge of the 
world was then forbidden him. He was not to lay down and 
die like the beasts and the Gentiles, but was destined to eternal 
life. Of course when he fell then death sprang upon hirm 

Now it is all plain enough to see from the scripture we 
have quoted that the Gentiles were numbered with the beasts, 
and it is also plain enough to see the great difference between 
creation and formation. If we had the time we might goon, 
taking almost any chapter in the Bible, to show this marked 
difference between the ,Jew and the Gentile, or between creation 
and formation, but we do not deem it necessary to do so, for 
the candid reader will bear us witness that the scripture we 
have already quoted is sufficient to prove clear the title of our 
work. 

Again, in the ninth chapter of Ecclesiastes and the third 
and fourth verses, the Preacher says (speaking of the Gentiles) 
that they alLgo to one place. That which befalleth the beasts 
befalleth them also. But here is another important fact to be 
considered, and that is the future hope of the Gentiles. "For 
to him that is joined to all the living there is hope." 80 now 
you see that the Preacher did find some hope for the Gentiles. 
You may ask, "where does the Gentile find any hope, or where 
does he find it?' for it is death to the Jew to live with the Gen- 
tile; therefore please state, taking the Bible for it, whereto 
find any hope for the Gentile by joining himself to the Jew?" 



114. CREATION AND FORMATION. 



All right, we will take the Bible for it, and it is the only book 
we want. We could not do without it. 

Let us turn back to the seventeenth chapter and the 
twelfth and thirteenth verses of Genesis: "And he that is 
eight days old .shall be circumcised among you, every man 
child in your generations, he that is born in the house, or 
bought with money of any stranger, which is not of thy seed. 
He that is born in thy house, and he that is bought with thy 
money, must needs be circumcised : and my covenant shall be 
in your flesh for an everlasting covenant. 

Now the Gentile could come under the Mosaical law in this 
way and dwell among the Jews without an injury to themselves 
or to the Jews either. But, at the same time, this did not give 
them eternal life; it gave them an inheritance among the Jews 
only after the third generation. "The children that are be- 
gotten of them shall enter into the congregation of the Lord 
in their third generation/' — Deuteronomy xxiii, 8. 

So now, dear reader, you can see that there was a hope for 
the Gentile. We do not mean that this Avas life, but that it was 
simply a promise of eternal life that should be granted to them 
in what was then the future. This promise was brought out 
into automatic force through Jesus Christ, the Savior of the 
world. He gave them eternal life. And now as we are about 
to enter upon the vast fields and wide plains of prophetism, we 
can truly say, as we look back, that God, in His infinite power, 
did create, in the very beginning, the Gentile on the sixth day, 
and after the sixth day He formed a man and breathed into his 
nostrils the breath of life and man became a living soul. The 
Bible gives so much light on this fact that it is almost impossi- 
ble for even the weakest intellect to pass it by without seeing 
the great truth of the Bible as it really is. And as we pursue 
(rod's holy word 

Bach book in its own time 
Shows the way we must climb 

In order to reach the top. 
Then climb with your might, 
The mountains of light, 

NTor loiter, nor linger or stop. 



CREATION AND FORMATION. 115. 

Light is his word 

And when uttered is heard ; 

It will nerve us to work with a will ; 
To take a step each day by day 
In fields of gold beyond earth's bay, 

Where rest is found in eternal day. 

We will dare to do right, 
And fearlessly fight 

Our enemies face to face. 
God will say "Well done," 
When success we have won, 
"To thee be a crown of love, all day." 



CHAPTER ZBII. 

Text: — "Search the Scriptures." — St. John v, 39 ; Mark iv, 
11 ; 2 Timothy ii, 15. 

We are now about to comment upon the truths of the 
Bible as they are recorded in the book of the prophet Isaiah. 
First, however, we desire to ask if it is not reasonable enough 
to believe that the Bible, so far as we have explained it, is true, 
and that in it th'Mv ara no mysteries, and that it is the word of 
God? If so, then why not accept it as your guide? It is the 
best book in all the world, and thanks be to God for such a 
glorious work of God made manifest in the world. 

The first vision of the Prophet Isaiah was given him by 
the Lord concerning the .lews. (See Isaiah i, 1). The second 
verse of the first chapter of Isaiah reads: "Hear, O heaven, 
and give ear, () earth : for the Lord hath spoken ; I have 
nourished and brought up children, and they have rebelled 
against me." Now then, we see in tins vision of the prophet 
that the .Jews are set apart from the Gentiles. The same two 
nations are before us again — the Gentile and the Jew. We find 
the .Jews here rebelling against God. They have again taken 
of the forbidden fruit and their ways have become very cor- 
rupt. But God in His infinite mercy loves them still, and He 
was willing to receive them back if they would but put away 
the evil and learn to do well; seek judgment; relieve the 
oppressed; judge the fatherless, and plead for the widow. (See 
fsaiah i, KM 7). 

He says: "Come now, and let us reason together, sayeth 
the Lord: though your sins be as scarlet, they shall be as white 
as snow ; though they be red like crimson, they shall be as 
wool." — Isaiah i, 18. If they came back to God they had to 
come through the power of Christ — they could not como back 
under the law. God is good to His children. He has always 



CREATION AND FORMATION. 117. 

provided a way whereby His children might be saved. Reader, 
it may not be in your way, nor in any wa} T that you might 
imagine, but in His own way Pie provides, for 

"God moves in a mysterious way 
His wonders to perform; 
He plants His footsteps in the sea, 
And rides upon the storm." 

Oh, how true! In what a mysterious way He has led us to 
see the truth of the Bible. He will give light to them that ask 
of Him; but if His people will not obey Him, then the}' shall 
be devoured with the sword, for the mouth of the Lord hath 
spoken it. This reminds us of what we have so often before 
said, that whenever God's people violated His holy laws it was 
a slow process of physical destruction to them, if not sudden 
death. 

And now the great prophet says: "How is the faithful 
city become a harlot! it was full of judgment; righteousness 
lodged in it; but now murderers. * Thy princes are rebel- 
lious, and companions of thieves: * — Isaiah i, 21, 23. 

Again, in this portion of scripture, we find a new hope 
spring up for Israel. Not altogether a new hope, for this hope 
was given unto Abraham and versified many times by the 
patriarchs. But in this we have it very plain : "And I will 
restore thy judges as at the first, and thy counsellors as at the 
beginning: afterward thou shalt be called, The city of right- 
eousness, the faithful city." — Isaiah i, 26. So now you see that 
even the judges and counsellors were to be restore-.!. And this 
hope and cleansing and purification of dross was to be done at 
the coining of Christ into the world. In the twenty-second 
chapter and thirtieth verse of Luke we find the judges restored 
and sitting upon thrones judging the twelve tribes of Israel. 

We have merely quoted this scripture to show that Christ 
was talking to the Jews, and also that this scripture is in har- 
monv with the above scripture quoted from the book of the 
Prophet Isaiah. The .lews were His chosen people. The judg- 
ment spoken of was to reach the Gentiles and the fallen Jews. 

But returning to our work again in Isaiah we learn that if the 
Jews would not obey God they were to be consumed; not only 



1LS. CREATION AND FORMATION, 



consumed, but they shall be ashamed of the "oaks" which they 
desired. "For ye shall be as an oak whose leaf fadeth," * 
— Isaiah i, 30. The oaks spoken of here are the Gentiles, and 
this we will make more plain hereafter. We have merely men- 
tioned this to show that the Gentiles and the fallen Jews were 
sometimes called trees. "For they shall be ashamed of the 
oaks which ye have desired," * — Isaiah i, 21). This desiring 
the oaks is the desire the Jews had to be with the Gentiles. 
They who desire the Gentiles, that is, if they desire and have, 
they are then transgressors and sinners; their leaf fadeth away 
and their gardens have no water. 

Now, we desire to say right here that these promises and 
threats, as they stand in this first chapter of Isaiah, Avere 
directly to God's holy people, though the Gentiles are men- 
tioned. But what is said of the Gentiles is spoken to the Jews 
Concerning the Gentiles. The promise is given to the Gentiles, 
or it is spoken of to the Jews. But after all God is pleading 
with His people to be obedient and not go after the Gentiles. 
If reasoning and kind words will not move the Jews to obedi- 
ence, then the Lord uses other means to make His people 
remember Him. In the first verse of the third chapter He 
says: "For, behold, the Lord, the Lord of hosts, doth take 
away from .Jerusalem and from Judah the stay and the staff, 
the whole stay of bread and the whole stay of water." 

Oh, how plain this is! God in this promise gives the Gen- 
tiles a Savior, which was the great stay to the Jews all the 
time, and in the end will be their great comfort; that is, at His 
second coming He will be their comforter. And again; that 
which sets the great difference between the Gentile and the 
Jew, is that all the mighty men of eveiy description among the 
Jews are to be brought down, and the Gentiles, through the 
power of Christ, are to be risen up, and the twelve apostles as 
babes and princes are to rule over them. 

Before we go any further we desire to say to the reader 
that God was always with the .lews in love and mere}', pleading 
that they might hearken unto Him and serve Him, and Him 
alone, and to make no covenant with the Gentiles and keep 
clear awav from them. Why was it that God was always warn- 



CREATION AND FORMATION. 119. 

ing the Jews against the Gentiles? Was it because the Gen- 
tiles were greater sinners than the Jews? or because they were 
more wicked ? Oh, no! for God, Himself, called the Jews a 
rebellious and stiff-necked people, and they were perpetually 
back-sliding. Was it because the Gentile had sinned a greater 
sin than the Jew? No, it was not that, for if the theory that is 
held to-day be true that Adam was the first man, and parent of 
both Jew and Gentile, then it must be admitted that the Gen- 
tile was not so great a sinner as was the Jew, for Ezra says 
that there was no greater sin ever sinned in the world than was 
sinned by the Jew. So now you see that it was not that. Well, 
was it because God did not want to save the Gentile? No, for 
that would be unjust in God. He is a just God and a God of 
love. Well, what was it then? It is simply this, and we have 
repeated it before: God created the Gentile on the sixth day, 
both male and female, without the living soul, and He com- 
manded them to be fruitful and multiply and replenish the 
earth and subdue it, and have dominion over all the earth. The 
Jew was made a living soul, a temple fitted for the indwelling 
of God's holy spirit. Now we can plainly see why it was that 
God pleaded so earnestly with the Jews to keep away from the 
Gentiles, for God loved His people and their all was beyond 
the grave, where they were to live and walk with God through- 
out the countless ages. It surely must bo plain enough now to 
see the middle wall that was to be torn down at the coming of 
Christ. 

We shall not say any more at present on this point, but 
will return to our work. 

In speaking of what God was going to do to Jerusalem 
and Judah — to lay them in waste — we will say that all this was 
to happen the Jews because of their sins and disobedience to 
God. For as it says in Isaiah iii, 8, that * "Jerusalem is 
ruined, and Judah is fallen : because their tongue and their 
doing are against the Lord, to provoke the eyes of his glory." 
And the 16, 17, 18, 19 and 26 verses tell what is going to befall 
them, and that her gates shall lament and mourn, and she, be- 
ing desolate, shall sit upon the ground. Such is the lament- 
able condition of the Jews to this day. But we shall not 



12(1. CREATION AND FORMATION. 



comment upon this now. -We shall furnish more scripture- to 
prove our work. * ^.j :'• 

Lei us new turn to Isaiah v, t-2, and see ;> what is set 
forth here. It carries u.s hack to the very beginning when God 
first formed nmn and "< placed ^hi m in the 'garden and corn-man ded 
him to keep it and dress it. The prophet says: "Now will I 
sing to my well Beloved a. song of my beloved touching, his « 
vineyard,; My beloved hath a vineyard in a very fruitful hiH: < 
And he fenced it, -and gathered out- the stones thereof, and' 
planted it with the choicest vine, ■*■ and he .looked that it 
should bring forth grapes, and it brought -.forth wild grapes." 
And iiow he calls on Jerusalem and Judah to judge between 
him and' his vineyard, and then says: ."What could have been 
done" more to my vineyard, that I have not done in it? where- 
fore, when' I booked th fit it should bring forth grapes^ brought 
it forth wild grapes ?■• — -Isaiah v, 4. 

The Vineyard here- spoken of has reference to the garden 
of Eden.. God, m the beginning, planted a garden in Eden, 
and His choicest fruit was therein. The man whom He had 
formed, and the woman, were His choicest fruit. They were 
the winepress; and the tower spoken of, and He looked* that- 
they should" bring forth grapes.; But alas for them ! it. waSfthe 
wild grapes they- brought forth, for .Cain was a wild grape, and* 
he was of that wicked one. Had they^ but obeyed God they 
would have brought f<)rth the desired grapes-^-a holy offspring- 
destined to eternal life. Cain was of that wicked one, and Abel - 
was his brother, and neither of them are mentioned in-* -the 
book of the generation of Adam. Most certainly they were 
the wild grapes. We have discussed this beforehand we shall 
discuss it again before we arc through with our work an£l make 
it still plainer. .:.' 

J Perhaps you are- not satisfied • that the vineyard* he«re>< 
spoken of has reference to the -garden of Eden ?- The sixth 
verse' of the fifth chapter of Isaiah gives very strong evidence 
that. Me was speaking of the garden of Ederiyfor. God says:. 
* ""I will lay it waste: it shall not be pruned, nor- digged; but'- 
there shall come up briers and thorns: I -will also command I 
the clouds that they rain no rain upon iti" HSTo*w all this is just 



REATION AND FORMATION. 121. 



what God did to the. .Garden of Eden. He drove out the man 
whom. He -had formed, and turned it, into desolation. iiti3EJ^J@arn8ii 
also, ami thistles -shall it .) bring .forth, to; thee^and> thou'r shaltit 
eat 4hxOierb Jof/the liekh-" .-God; tkrough> His ^ prophet: Isaiahs 
has here set forth Eden's -fall aas-piaiiily ias' he,.eould- without v, 
being vulgar, or, more properlrv speaking,? without usingwulgar 
language.. ..The proof .-.we have ior&this^we think, is : valid, and 
such proofs, a^- these, a re: we rare going rtoflinkKaad skeep pfnaiiaafe-ic 
ing together until wm have, a-ehaiia-that ^amuotshe^ hqokena ».», r $i*n 

-i .Again, J n the tilth chapter* -and- -eighth -vet* we rhaveiL 
thoughts that carry us back to. Eden: '-Woe / onto; therm? thatK 
join house to i>o use, /that la.v< field to tiekh- till there .^ber no,* placeo? 
thakthey may be placed- alonedn the- midst of the earth W% hH-qmA 
this is plain enough to show, that HeJ^speakang' eoneetrmngv^h^ii; 
Gentile and the Jew, for they awere~ eommand:ed; to keep apart 
and not join house to . house.. - When* Isaiah - was talking, here, 
the J ews well >knew what he meamt,v They knew that they were- Is 
not to mingle with the Gentiles, for :tlrep(thejGentiles) iwa*je^ 
not considered a: people. -We-, might^refemyou rto- more- scrip-ir 
ture in- this • chapter touehing= on-tbe :abo/ve< tiaought^ -but, we> 
have other remarks to make- here jfoiiicerningi tho.promises aad-.ii 
puniskments; .-'=. i [ ►« l.u"gj 1 £e i . ... .. iv-hai, mid fo imat 

* •- First, Ave- shall notice' ^fDani-othe-rforiijation" of tberjiewitbat ? 
God^ established Hisu-ovenant Avitli , him,b andsalter -man'srialbMi:!} 
the garden -of Eden -God established. -Mis ieovenarnt with Aibra-ilj 
ham,. Isaac and ,lacob f -and Jt; was-- toi hedyefore: kim > anleyei , -?o 
lasting '4jo.v-ena.iit. ' Amd-in threir seed all nations^ o£ thHijear^hv* 1 
were 1 to 'he -blessed. t After: God -had promised: .them. so igr&a&.ai 
blessing, they still persisted 'in i doing -.wrong 1 -and, yebelledt :< 
against Him and violated gainst* His, holy law, and after He~> 
savvall tteeir wickednessiUe was. stiih, merciful enough to -g.o tmia 
them a nd^ plead for them -to come b$ek. Though He< did j.sa-y>* 
that He would take from-them the stay and -the staff, the whole to 
stay of bread and the whole stay of waterr^hutmy covenant is*) 
with you. The stay and the sta& L'willvtake . from. = yo , u.h v,Tliisi,i 
stay and staff was, the cloud that overhung themhy <day andby>a 
night, and Christ was the stay and the- staff/that He: said fi£eui 
would take away from them. Christ f.was ^^ilso - the: -spi^tual 



122. CREATION AND FORMATION. 

manna, and He was the rook. You may ask, was not Christ 
promised to the Jew ? If so, how can it be true that He was 
the stay and the staff that was to be taken away from them ? 
Well, we will answer this question now, but not fully for the 
reason that we will take up this point again. 

First, we will say that when Christ was born in Bethlehem 
of Judah, that this time and advent of Him into the world was 
not the time promised that Israel should be restored, for His 
first coming was of twofold — the first was to make a selection 
of judges, who were to restore Israel as far as was in their 
power to restore them, until the second coming of Christ. 
And these judges, yOu recollect, were to sit upon thrones judg- 
ing the twelve tribes of Israel, and Christ was to redeem the 
sinning Jews from the curses of the law. 

You may ask again : Why was it that at His first coming 
the promise was not granted them in full? Because, as we 
might have said before, His coming was of a fourfold meaning 
instead of a twofold meaning. First, His mission in the world 
was to select judges and counsellors and to give eternal life to 
as many as would ask of Him; second, to darken the eyes of 
some of the Jews that they might not see; third, to open the 
eyes of the Gentiles and turn them from the darkness to the 
light that the} T might see; fourth, to give them eternal life that 
they might be heirs of God and joint heirs with Christ. His 
delight was with them, therefore God took the stay and staff 
away from Israel. This is just what He said He would do. 
This staff was Christ. God took Him away from Israel, and 
to-day the Jews do not serve Christ. If they serve at all they 
serve God under the Mosaical law. Of course there 
are Jews to-day, such as the sinning Jews, that have 
accepted Christ, and they serve Him. We are speaking 
of the real Jew, for he does not serve Christ, but 
God under the Mosaical law. Christ came to save the 
fallen Jew, and to give to the Gentile eternal life. But we do 
not want to get away from our text, so we repeat that Christ 
made His first appearance to the Jews for the purpose of first 
restoring to them their judges. 

We will now turn to Isaiah vi, 9-11 : "And he said, Go, 



CREATION AND FORMATION. 128. 

and tell this people, Hear ye indeed, but understand not; and 
see ye indeed, but perceive not. Make the heart of this people 
fat, and make their ears heavy, and shut their eyes; lest they 
see with their eyes, and hear with their ears, and understand 
with their heart, and convert, and be healed. Then said I, 
Lord, how long?" * Now, this is a prophecy of Christ of 
His coming, and what He was to do when He did come. "And 
he shall be for a sanctuary; but for a stone of stumbling and 
for a rock of offense to both the houses of Israel, for a gin and' 
for a snare to the inhabitants of Jerusalem. And many among 
them shall stumble, and fall, and be broken, and be snared, and 
be taken. Bind up the testimony, seal the law among my dis- 
ciples." — Isaiah viii, 14-16. "For unto us a child is born, unto 
us a son is given: and the government shall be upon his 
shoulder: and his name shall be called Wonderful, Counsellor, 
The mighty God, The everlasting Father, The Prince of Peace." 
— Isaiah ix, 6. "I will send Him against a hypocritical nation, 
and against the people of my wrath will I give him a charge, 
to take the spoil, and to take the prey, and to tread them down 
like the mire of the streets." — Isaiah x, 6. 

Xow, then, is this not enough to show that Christ's advent 
into the world was not to the Jews in full? "And in that day 
there shall be a root of Jesse, which shall stand for an ensign 
of the people ; to it shall the Gentiles seek; and his rest shall 
be glorious." — Isaiah xi, 10. Here is the promise to the Gen- 
tiles, and in it we find all the evidence we need to show that 
when Christ came into the world the stay and the staff, which 
was Christ, was taken away from the Jews, for this was the 
prophecy. This is what God said He would do, and He did it. 
Christ was the stay and the staff, and He came to give life to 
the Gentiles, and to heal the broken hearts. The Jews did not 
receive the full benefit of Christ's first coming; they will receive all 
this at His second coming. But after all they are God's people 
yet, and His covenant is with them unto this day. In Isaiah 
xi, 11, we have the assurance that God will set His hand again 
to recover the remnant of His people; that is, those that have 
been left. Is this not plain enough to show that God's holy 
people are to be redeemed at the second coming of Christ? 



124. CREATION AND FORMATION. 



And now, reader, is it not plain enough to see the great 
difference between the two nations? We do not want yon to 
misunderstand us in regard to Christ's mission into the world. 
To all the Jews that accepted Him He was a Savior, but of 
course all the Jews that were then in existence did not accept 
Christ, nor could they, for their eyes were blinded. The eyes 
of the Gentiles were opened, and to them eternal lite was 
granted. The covenant that was made with the forefathers of 
the Jews is with all Jews to-day — real Jews — and at the second 
coming of Christ they are to return from all parts of the earth. 
(See Isaiah xi, 12). For He says (at His second coming): 
"And there shall be a highway for the remnant of his people, 
which shall be left, from Ass}^ria; like as it was to Israel in the 
day that he came up out of the land of Egypt." — Isaiah xi, If). 
And passing on we find these words: "And in that day it shall 
come to pass, that the glory of Jacob shall be made thin, and 
the fatness of his flesh shall wax lean."— Isaiah xvii, 4. 

This last portion of scripture shows that when Christ first 
came into the world, He came for the above stated purpose. 
Though He was called king of the Jews, and in reality is, He 
was not, at His first coming, received b\- them as a king. They 
said: * "Away with him, * We have no king but Cesar." 
— St. John, xix, 15. These Jews did not want Christ for 
their king, and they would not have Him. Their eyes were 
darkened, and it was very hard for them to believe that Christ 
was the real king of the Jews. 

The stay and the staff was taken away from the Jews; and 
this it is that hath made Israel lean. But, after all, they have 
yet a promise: "Yet gleaning grapes shall be left in it, as the 
shaking of an olive tree, two or three berries in the top of the 
uppermost bough, four or live in the outmost fruitful branches 
thereof, saith the Lord God of Israel." — Isaiah xvii, G. And 
further on we learn what He has to say in regard to the Gentile: 
"At that day shall a man look to his Maker, and his eyes shall 
have respect to the Holy One of Israel. And he shall not look 
to the altars, the work of his hands, neither shall respect that 
which his fingers have made, either the groves, or the images. 
In that day shall his strong cities be as a forsaken bough, and 



CREATION AND FORMATION. 125. 

an uppermost branch, which they left because of the children of 
Israel : and there shall be desolation." — Isaiah xvii, 7-9. The 
Gentile shall have respect to the Holy One of Israel. 

Is this scripture not plain enough to show what Christ's 
mission into the world was? To give more proofs, however, 
we refer you to Isaiah xviii, 3: "All ye inhabitants of the 
world, and dwellers on the earth, see ye, when he lifteth up an 
ensign on the mountains: and when he bloweth a trumpet, hear 
ye." Kow this is God speaking through His prophet Isaiah con- 
cerning Christ and His mission to the Gentiles. Again, in 
Isaiah xix, 18, 21, He speaks very strongly upon this point: 
"In that day shall five cities in the land of Egypt speak the 
language of Canaan, and swear to the Lord of hosts; one shall 
be called, The city of destruction. * And the Lord shall be 
known to Egypt, and the Egyptians shall know the Lord in 
that day, and shall do sacrifice and oblation; yea, they shall 
vow a vow unto the Lord, and perform it." 

Now then, if you will but remember, we presented scrip- 
ture in previous chapters of our work showing that the 
Egyptians knew not the God of the Jews. These same Egyp- 
tians were Gentiles. They did not know God until Christ 
came into the world an 1 opened their eyes. Christ was the 
ensign that was to be set up among them, and then the whole 
world (including the Gentiles and the fallen Jews in particular) 
should drink of the same waters of life. 

Isaiah xix, 23, says: "In that day shall there be a high- 
way out of Egypt to Assyria, and the Assyrian shall come into 
Egypt, and the Egyptian into Assyria, and the Egyptians shall 
serve with the Assyrians." And the Lord further says: "In 
that day shall Israel be the third with Egypt and with Assyria, 
even a blessing in the midst of the land: Whom the Lord of 
hosts shall bless, saying, Blessed he Egypt my people, and 
Assyria the work of my hands, and Israel mine inheritance." — - 
Isaiah xix, 24-25. We notice that Israel was God's inheritance. 
So was Adam, the first man with a living soul, for he was des- 
tined to life eternal. But when he fell death came upon him, 
and all outside of Adam's posterity were as dead men. In 
other words, the Gentiles were but as dead men. Thev did not 



120. CREATION AND FORMATION, 



belong to the Jews at all, consequently they were outside of 
Adam's posterity. 

A great many people will tell you that Eve was the mother 
of all living. This is all very true as far as it goes, but it don't 
go very far after all for the reason that Eve was only the 
mother of all living souls. These living souls does not include 
the Gentiles, for they were numbered with the beasts; and, 
furthermore, they did not possess that living soul that was 
destined to live forever in God's realm of peace and love. His 
life ended here. Not so with God's holy people. Just as long- 
as they loved and served God just so long was their life with 
Him. 

And now, returning to our work again, and turning to 
Isaiah xxiii, 17-18, He tells us through the prophet what is to 
come to pass at the first coming of Christ, and in xxiv, 22-23, 
through the same agency, He tells us of the different changes 
that are to take place on the face of the whole earth. In xxv, 
6, the Lord is going to make a feast of fat things for all people 
— not for the Jews alone, who were His elect in former days, 
but for the Gentiles also. In xxv, 7, He says : "And he will 
destroy in this mountain the face of the covering cast over all 
people, and the vail that is spread over all nations." 

This portion of scripture carries us back to the text: * 
"Unto you it is given to know the mysteries of the kingdom of 
God:" * — St. Mark iv, 11. This covering or vail which was 
thrown over all people and all nations was a great mystery to 
all people and especially to the Jews. But here the promise is 
that it shall be taken away. This same vail that was cast over 
all people was also cast over King Solomon. This is one 
thing he failed to find out. He knew the end of the Gentiles 
was numbered with the beasts, and that they went down to the 
same place, but the vail that was spread over all the earth was 
beyond his comprehension. He studied hard to find out, and 
partly came to the conclusion (though he was not sure that he 
was right) that it was this: "I said in mine heart, concerning 
the estate of the sons of men, that God might manifest them, 
and that they might see that they themselves are beasts." — 
Kcclesiastes iii, 1 8. 



CREATION AND FORMATION. 127. 

The prophet Isaiah did not know what this vail was. 
Though he did have some knowledge of what it was, yet he 
was not sure, for he saw through a glass darkly. In his 
prophecies he told just what it was. He told it all, and yet he 
did not know what the vail was. This may seem strange, but 
nevertheless it is true. He told just what God told him to tell 
and no more. The vail was over him as well as over Solomon, 
and neither one of these great n»en thoroughly understood it. 
Now, however, all is very plain. Christ was the vail, and this 
was a great mystery to all nations. They did not know that at 
some future time the Gentiles were to come in and be made to 
partake of the nature of eternal life. They did not know that 
Christ was the vail, nor did the} T know that there was to be 
such a one as Christ. This was the great mystery • it was the 
vail, and God has already removed it. When Christ came the 
vail, or covering, that covered all nations was taken away. 
The Gentiles received eternal life, and the middle wall (the 
difference between the Gentile and the Jew) that stood so long 
was torn down and both Jew and Gentile became one in Christ. 
All this was prophesied long before Christ came into the world. 
In Isaiah xxvii, 1, we have these words: "In that day the 
Lord with his sore and great and strong sword shall punish 
leviathan the piercing serpent, even leviathan that crooked 
serpent; and he shall slay the dragon that is in the sea.'' 

Now this portion of scripture, according to the prophecy, 
has reference to the abominable thing of which we have said so 
much — the mingling of the Jew and the Gentile. This abomi- 
nable thing Christ destroyed. It no longer exists. The Gen- 
tiles and the Jews may now mingle if they choose to do so, and 
no sin is committed providing their mingling is legitimate. 
The great middle wall is gone. Christ tore it down. For ages 
before Christ came into the world He had been prophesied, and 
even what his mission was in the world was prophesied, all of 
which the thirty-fifth chapter and first verse of Isaiah had fore- 
told: "The wilderness and the solitary place shall be glad for 
them ; and the desert shall rejoice, and blossom as the rose." 
This whole chapter is concerning Christ and His work on earth. 
In the fifth verse we hear the prophet saying: "Then the eves 



128. CREATION AND FORMATION. 

of the blind shall be opened, and the ears of the deaf shall be 
unstopped." 

Now, this means that Christ was to open the eyes of the 
blind that they might see. The Gentiles were the blind ones. 
They never saw eternal life ; they did not know what it was 
until they received it from Christ. Their ears, also, were un- 
stopped and they heard the law of their mighty God and to 
His name gave they great praise. They were once like unto 
parched grounds and thirsty lands, (see Isaiah xxxv, 7), but 
now have become pools or springs of water. Oh, how true! 
The Gentiles are now the very source from which these waters 
flow out and supply the wants of a thirsty world. And again : 
"The highway and the way" that is here spoken of we shall 
comment upon hereafter. 

With these remarks we turn to Isaiah xxxvi, 11-12, and 
notice the difference between the two nations. Here you will 
find a great difference in the language of the two tribes, and, 
also, you will notice in xxxvi, 18, 19, 20, that this people (the 
Gentiles), could not see nor understand how the God of the 
Jews was able to deliver them out of their hands, for they did 
not consider the God of the Jews so great as were the gods of the 
nations, or the gods of their own fancy or make. The Gentile 
king, Sennecherib, tried hard to pursuade the Jews that their 
king, Hezekiah, was wrong in teaching them that the God of 
Heaven was able to deliver them out of his hand. He tried to 
get the Jews to revolt against God and their king, Hezekiah. 
When Hezekiah heard what the Gentile king had said he rent 
his clothes and covered himself with sackcloth and went into 
the house of the Lord. (Isaiah xxxvii, 1). And he sent a 
messenger unto the prophet Isaiah beseeching him to lift up a 
prayer to God to save his people — the remnant that is left of 
them. 

We are not to understand by this (the remnant of them 
that are left), that any of the Jews had been drawn away or 
pursuaded by the Gentile king to leave their God. Hezekiah 
was afraid that the Jews would be led astray and deny their 
God and follow after the gods of the nations, therefore he sent 
unto Isaiah the prophet and besought him to pray for his peo- 



CREATION AND FORMATION. 129. 

pie that such a calamity might not happen to them. But the 
noble prophet answered him, saying: 

* "Be not afraid of the words that thou hast heard, where- 
with the servants of the king of Assyria have blasphemed me/' 
— .Isaiah xxxvii, 6. He goes on and tells him that he may rest 
assured that God will not leave him, but will stand by him, and 
send a blast upon this Gentile king, and that he shall hear the 
rumor and return to his own land and fall by the sword in his 
own .land. And so the king has received this much consolation 
from the prophet — that God is nigh unto them of a broken 
heart, and that He will give His children strength in time of 
need. 

In the first and second verses of the fortieth chapter of 
Isaiah, (speaking of the Coming of Christ), we have these 
words : "Comfort ye, comfort ye my people, saith your God. 
Speak ye comfortably to Jerusalem, and cry unto her, that her 
warfare is accomplished, that her iniquity is pardoned : for 
she hath received of the Lord's hand double for all her sins." 
In this portion of scripture the Jews have a hope in Christ; in 
Him their great warfare is over with; the middle wall is torn 
down ; the Gentile and the Jew are at rest ; no more hard struggles 
between life and death, for God has given to the Gentiles eter- 
nal life through Jesus Christ the Savior of the world. Yes, He 
is the Savior of the world, and He has saved its sublimest hope 
from annihilation; He hath fed His flock like a shepherd, and 
hath taken the lambs in His arms, and carried them in His 
bosom, and gently led those that are with young. (See 
Isaiah xl, 11). - 

-"Keep silent before me, O islands; and let the people 
renew their strength: let them come near; then let them speak : 
let us come near together to judgment." * "Who hath 
wrought and done it, calling the generations frOm the begin- 
ning? I the Lord, the first, and with the last; I am he." 

Isaiah xli, 1, 4. Here the Lord talks of generations from the 
beginning, and in the first verse the present generations, includ- 
ing both Jew and Gentile (this of course is a prophec}^ of what 
should be done when Christ came) are invited to come near 
together to reason with the Lord. "Keep silence before me, O, 



130. CREATION AND FORMATION. 

islands." That is the same as to say "peace between Gentile 
and Jew/' And as Christ is here prophecied, so is He to make 
peace between them by tearing down, so to speak, the middle 
wall. 

Now, in the eighth verse of this same chapter the Lord 
says: "But thou, Israel, art my servant, Jacob whom I have 
chosen, the seed of Abraham my friend." In speaking of 
Abraham we wish to say right here, and let it be borne in mind, 
that Abraham was brought from beyond the flood. He 
descended from Noah, and Noah was of the seed of Adam, and 
this is the way the Lord brought him safely over the mighty 
deep. But we shall not stop here too long, but shall now bring 
forth scripture to prove what we have talked so much about, 
concerning Christ and His mission on earth ; of His giving life 
to the Gentiles, and also judgment; and to the Jews, blindness 
for a time. 

"Behold my servant, whom I uphold : mine elect, in whom 
my soul delighteth ; I have put my Spirit upon him: he shall 
bring forth judgment to the Gentiles. Ht I the Lord have 
called thee in righteousness, and will hold thine hand, and will 
keep thee, and give thee for a covenant of the people, for a 
light of the Gentiles; To open the blind eyes, to bring out the 
prisoners from the prison, and them that sit in darkness out of 
the prison house. * Behold, the former things are come to 
pass, and new things do I declare: before they spring. forth I 
tell you of them." — Isaiah xlii, 1, 6, 7, 9. Oh, yes! He tells us 
of them, and He tells us of Christ. The same God that spoke 
in tones of thunder from the clouds of Mt. Sinai speaks here in 
accents of mercy towards the Gentiles, which is granted to 
them in full through the power of Jesus Christ, the giver of 
eternal life. Here the prophecy sets forth new things that are 
to come to pass, and we might add here that all these things 
have come to pass, especially in favor of the Gentiles. The 
.lews arc to receive more at Christ's second coming. But, tech- 
nically speaking, all will receive more good, or bad, as the case 
may be, at His second "coming. The prophesying of His advent 
into the world means more, and tends to more than over one- 
half of the common minds can really comprehend. Everybody 



CREATION AND FORMATION. 13:1". 

understands that the Old Testament contains the prophecies of 
the coming of Christ; but do they understand what these 
prophecies mean in full ? That is the question, and it is one 
that often perplexes the immature mind. 

The prophecy contained in the sixteenth verse of this chap- 
ter — "And I will bring the blind by a way that they knew not; 
I will lead them in paths that they have not known: I will 
make darkness light before them, and crooked things 
straight. These things will I do unto them, and not forsake 
them" — may be dark to some, but we shall explain these seem- 
ingly dark portions of scripture in the course of our work, for 
this is our mission, and by the help of God we will do all we 
can to enlighten the world. The above verse we will explain 
in as few words as possible iioav, for we will have occasion to 
speak again upon this point, and then perhaps we will say 
more. 

It really has reference to Christ and His bringing the Gen- 
tiles out of darkness into light, and giving them judgment and 
eternal life beyond the grave, for until He came into the world 
the Gentiles were without judgment, and in one sense of the 
word they were without a God in the world — they were orphans, 
so to speak. To-day they are not fatherless. The difference 
that once existed between Jew and Gentile no longer exists. 
Now we will go back to our work and again look at the differ- 
ence that was between Jew and Gentile in Isaiah's time. Of 
course it was the same difference that existed between them in 
the beginning as it was in the prophets time and up to the com- 
ing of Christ. 

In Isaiah xliii, 1 we have these words: "But now thus 
sayeth the Lord that created thee, () Jacob, and He that formed 
thee, Israel, Fear not: for I have redeemed thee, I have 
called thee by thy name; thou art mine." And in the seventh 
verse He says: "Even every one that is called by my name: fori 
have created him for my glory, I have formed him: yea, I have 
made him." 

Xow then, we will make another explanation hereof "Crea- 
tion and Formation" in order that the reader may not mistake 
us in this respect. In the portions of scripture just quoted the 



132. CREATION AND FORMATION. 

Lord is talking to His people — the Jews — and says : * "Now 
thus sayeth the Lord that created thee, O Jacob." * Jacob 
was a Jew, and as we have said before that God did not create 
the Jew but formed him, you may think that counteraction here 
exists, but not so, for in the beginning creation had to be 
before formation, and as Adam was formed from the dust of the 
ground, so was he at first created. Formation comes from crea- 
tion, or from something that has been created. The earth was 
created and not formed, and man was formed out of that which 
was created; therefore, in him there is just this much of crea- 
tion. The Gentiles were created — created out of nothing. 
They were spoken into existence the same as were the beasts 
and the earth. When God spoke they came stalking forth. 

We are not trying to separate creation from that part of 
formation which belongs to creation. We are separating the 
formed man from the created man, and we do not find this a 
very difficult task to do, after all, for in Adam both creation 
and formation are visible. Between creation and formation 
there is a connecting link, but please tell us if you can how to 
connect creation to creation with a formation link? But enough 
of this for the present. We do not want to wander away from 
our field of labor. We are not producing arguments simply 
for victory over our fellows; we are working for God. What 
we want is to give light to those that sit in darkness. The 
Bible, they say, is a mystery, or, at least soma parts of it is, 
but we shall explain these alleged mysteries. 

In Isaiah xliii, 8, is a prophecy of Christ bringing forth the 
blind that have eyes, and the deaf that have ears. These blind 
are the Gentiles. ' The way to eternal life is dark to them — they 
cannot see. Hence God says: * "I will bring the blind by a 
way that they knew not; I will lead them in paths that they 
have 4 not known :" * — Isaiah xlii, 16. But not so with the 
Jews, for they did see ; they were not blind. They knew the 
way to eternal life, and it was their duty — a duty they owed to 
God — to walk in the way of righteousness. 

"Ye are my witnesses, sayeth the Lord, and my servant 
whom I have chosen; that ye may know and believe me, and 
understand that I am he: before me there was no God formed, 



CREATION AND FORMATION. 18$. 

neither shall there be after me." — Isaiah xliii, 10. We see here 
that God gays the Jews are to be His witnesses, and now to 
show that great difference of which we have said so much, that 
exists, or did exist, between Gentile and Jew, we need but 
quote the ninth verse of the forty-third chapter of Isaiah, for it 
speaks concerning the Gentile in terms worthy of note, and 
says : * "Let them bring forth their witnesses, that they may 
be justified : or let them hear, and say, It is truth." Now in this 
which sets forth the Gentile and in that which sets forth the 
Jew there exists quite a contrast. The Lord sets the Gentile at 
a distance from Him, but at His right hand is the Jew — His 
witness here on earth. Through the Holy One of God, which 
is Christ, of the seed of David, the Gentiles are made to see 
li_.,„oii)e> never saw it before, and they walk on grounds 
that they never before walked on. 

Again, in regard to the coming of Christ, He says : "Be- 
hold, I will do a new thing; now it shall spring forth; shall 
ye not know it? I will even make a way in the wilderness, 
and rivers in the desert. The beast of the field shall honour 
me, the dragons and the owls; because I give waters in the 
wilderness, and rivers in the desert, to give drink to my people, 
my chosen. This people have I formed for myself; they shall 
shew forth my praise." — Isaiah xliii, 19, 20, 21. 

In verse 20 the Gentiles are set forth as beasts, and dragons, 
and owls. They are also compared to a wildrness, but the 
Lord says that He will make a way in the wilderness, and 
rivers in the desert, Christ is the way in the wilderness, and 
He is the waters of life, and both Gentile and Jew shall drink 
of Him. Of course, as we have said before, the Jews were not 
to receive Christ at His first coming, but in the end, that is at 
His second coming, they truly will receive Him and He shall 
be their Savior. Of His first coming we will talk more here- 
after. 

Reader, the whole of this forty-third chapter is of vast 
importance. It teaches us a Avonderful lesson. In it the sin- 
ning Jew is set forth as having first sinned in the garden of 
Eden. The twenty-seventh verse says : "Thy first father hath 
sinned ; and thy teachers have transgressed against me." This 



l:>4. CREATION AND FORMATION. 



is the language of God, and He is talking to the Jews whom 
he first formed. "Bemember these, O Jacob and Israel; for 
thou art my servant: I have formed thee; thou art my servant: 
O Israel, thou shalt not be forgotten of me." — Isaiah xliv, 21. 
How plain it is that the Jews were God's Holy people — His 
servants. And again how plain it is to see that the Gentiles 
were not the servants of God. God speaks of them entirely 
different from the way He speaks of the Jews. In speaking of 
the Gentiles He says that He is going to bring a new thing 
about in order that they may see a new way that they have not 
yet seen. Christ is the way, ami through Him they receive 
life eternal. "I have made the earth, and created man upon it:" 
* — Isaiah xlv, 12. He is here speaking of the Gentile man 
whom He created on the sixth day, male and female created He 
them, and gave them dominion over all the earth. They were 
without a living soul and had no knowledge of eternal life 
whatever. But when the carnal law sprang up the innocent 
man and woman in the garden of God were captured by a Gen- 
tile devil and lead astray. God saw it, and He saw that, it was 
necessary to give light and life to the Gentiles in order to save 
His holy people. 8a ve them from what? you may ask. Wln T , 
save them from a Gentile grave, and this He did by promising 
them a Savior there and then. Through Him the middle wall 
was torn down and the Gentiles were brought into the fold — 
the fold of Christ. In Christ they are under the Divine law; 
they are grafted into the good olive tree. 

In Isaiah xlvii, 1, God says: "Come down, and sit in the 
dust, O virgin daughter of Babylon, sit on the ground: there is 
no throne, O daughter of the Chaldeans: for thou shalt no 
more be called tender and delicate." The third, fifth and sixth 
verses of this same chapter are of great importance. The 
sixth verse we will quote: "I was wroth with my people, I 
have polluted mine inheritance, and given them into thine hand : 
thou didst shew them no mercy; upon the ancient hast thou 
very heavily laid thy yoke." 

From these words of the Lord it is plain enough that the 
Jews were His inheritance. Here are the Gentiles, also; the 
ones that captured God's people and led them off into captivity 



CREATION AND FORMATION. 135. 



and did not show them any mercy. But the Lord comes with 
comforting words and says : 

"Sing, () heaven; and be joyful, () earth; and break forth 
into singing, () mountains : for the Lord hath comforted his 
people, and will have mercy upon his afflicted." — Isaiah xlix, 
13. Not only to the .lews does God promise this comfort, but 
to the Gentiles also, for He says: "Thus saith the Lord God, 
Behold, I will lift up mine hand to the Gentiles, and set up my 
standard to the people: and they shall bring thy sons in their 
arms, and thy daughters shall be carried upon their shoulders." 
— Isaiah xlix, 22. 

It is hardly necessary for us to make any remarks here for 
the simple reason that the difference is so plain between the 
Gentile and the Jew that the reader cannot help notice it. You 
may be tired reading so many quotations from the .Bible, but 
vou must remember that we cannot get a better book to help us 
on our way than it, and that it is necessary for us >to quote a 
great deal of scripture. This is a part of our work. It is the 
foundation upon which we are building. .- . .. 

Now then we will turn to the fifty-fourth chapter and first 
verse of Isaiah, and we have these words: ■* v Sing, .0. barren, 
thou that didst not bear: break forth into singing, and cry 
aloud, thou that didst not travail with child : for more are the 
children of the desolate than the children of the married wife, 
saith the Lord." 

We have before us the Gentile and the Jew. We are also 
here reminded of the Gentile and the Jew as they were in the 
beginning. And Adam named his wife Eve and they were to 
be twain in one flesh, or man and wife. They were as mar- 
ried, but Avere not commanded at this period of their earthly 
life to multiply. But how different it was with the Gentiles. 
They were created and commanded to multiply and be fruitful, 
or to be fruitful and multiply. They were not spoken of as 
man and wife. What a great difference there is here ! The 
desolate have more children than the married wife. Here the 
Lord is speaking of the Jews again. He says: . 

"Enlarge the place of thy tent, and let them stretch forth 
the curtains of thine habitations: spare not, lengthen thy cords, 



186. CREATION AND FORMATION. 



and strengthen thy stakes; For thou shalt break forth on the 
right hand and on the left; and thy seed shall inherit the Gen- 
tiles, and make the desolate cities to be inhabited." — Isaiah 
liv, 2-8. 

Now it is plain enough to see who the Lord was talking to 
when He spoke of the married wife, for their seed was to inherit 
the Gentiles. Christ was born of a peculiar nation — the nation 
of the Jews. He was of the seed of Adam, hence Christ was 
the seed of the woman that was to inherit the Grentiles. But 
this last prophecy quoted was fulfilled many years after they 
had been created. And when the fullness of the Gentiles shall 
have come in, then will Israel accept their Savior, as the holy 
apostles of Christ have already done. God says: 

"For a small moment have I forsaken thee; but with great 
mercies will I gather thee. In a little wrath I hid my face 
from thee for a moment; but with everlasting kindness will I 
have mercy on thee, saith the Lord thy Redeemer." — Isaiah 
liv, 7-8. God is here speaking to the Jews and says, "I hid my 
face from thee for a moment." A moment with God may be a 
great many years with us, but to-day God's face is hid from the 
Jews, or in other words blindness, in part, is happened to Israel 
until the fulness of the Gentiles have come in, and this will 
have taken place at the second coming of Christ. 

Now then, we will again call your attention to the mission 
of Christ on earth in order to show more of that great differ- 
ence between the Gentile and the Jew. God says: 

"Behold, I have given him for a witness to the people, a 
leader and commander to the people." — Isaiah lv, 4. And also : 
"Behold, thou shalt call a nation that thou knowest not, and 
nations that knew not thee shall run unto thee, because of the 
Lord thy God, and for the Holy One of Israel; for He hath 
glorified thee." — Isaiah lv, 5. 

Here is the Gentile set forth again as not knowing God 
— the same race of people that existed in the very beginning. 
They never knew God until Christ came into the world. This 
is not true of the Jews, for they did know God, and whenever 
they violated God's holy law they did it to their own damage. 
But on the other hand, the Gentiles not knowing, had no God 



CREATION AND FORMATION. 13' 



to serve, except the gods of their own make. They had no 
holy laws to break. We shall not stop to give much explana- 
tion on this point now, for we will have to be as brief as possi- 
ble in explaining them for the reason that we have a great 
many of them to quote and explain, and the fewer words we 
use in explaining them the better. 

Again, in speaking of this difference between the Gentile 
and Jew, we will quote another verse from the Bible. It will 
give us more light, and the more light we can get on this sub- 
ject the better : 

''For ye shall go out with joy, and be led forth with peace : 
the mountains and the hills shall break forth before 3*011 into 
singing, and all the trees of the Held shall clap their hands."— Isaiah 
lv, 12. God here tells his people that they shall go out with joy 
and be led with peace. On the other hand He says : ''The moun- 
tains and the hills shall break forth before you into singing." 
When the Lord speaks of the mountains, hills and trees, as the 
verse so reads here, He is speaking of the Gentiles. We have 
previously said that the Gentiles were represented as moun- 
tains, hills and trees, and sometimes as bulls, lions and dogs. 
Various other names were given to them, and in Genesis v, 1-2 
they are called Adam. This is the first time the Gentiles were 
called Adam after the day they had been created, and it is the 
only time until after Christ died, and the Adam is also there 
included. And now, for the benefit of the reader, we will 
explain this portion of scripture by way of comparison. Now 
this is the genealogy of Mr. David Johnston, in the day that 
my generation lived, and our names are Mr. David Johnston 
yet we are a different people for all that. Now then, after these 
few remarks that we have given in order to keep our minds 
clear, we turn to Isaiah lvi, 3 : 

"Neither let the son of the stranger, that hath joined him- 
self to the Lord, speak, saying, The Lord hath utterly separated 
me from his people : neither let the eunuch say, Behold, I am 
a dry tree." The Lord goes on to say, in the seventh verse : 
"Even them will I bring to my holy mountain, and make them 
joyful in my house of prayer: * for mine house shall be 
called a house of prayer for all people." We now turn to 



1B8. CItKATION AND FORMATION. 



Isaiah lx, 1-3: "Arise, shine; for thy light is come, and the 
glory of the Lord is risen upon thee. For, behold, the dark- 
ness shall cover the earth, and gross darkness the people: but 
the Lord shall arise upon thee, and his glory shall be seen 
upon thee. And the Gentiles shall come to thy light, and kings 
to the brightness of thy rising." 

The fifth verse is also of great importance. It speaks con- 
cerning the Gentiles. Christ is the light spoken of in the above 
scripture and He is the light of the world, and the Gentiles 
shall come to that light and be accepted of Him. Christ 
accepts them and gives them life eternal. And again, in speak- 
ing of the coming of Christ to give light and life to the Gen- 
tiles, the sixty-first chapter of Isaiah will help us greatly on 
our way. The first, second and third verses read : 

"The Spirit of the Lord God is upon me; because the Lord 
hath anointed me to preach good tidings unto the meek; he 
hath sept me to bind up the broken hearted, to proclaim liberty 
: to the captives, and the opening of the prison to them that are 
bound; To proclaim the acceptable year of the Lord, and the 
day of vengeance of our God; to comfort all that mourn; To 
appoint unto them that mourn in Zion, to give unto them beauty 
for ashes, the oil of joy for mourning, the garment of praise for 
the spirit of heaviness; that they might be called Trees of 
righteousness, The planting of the Lord, that he might be 
glorified." 

This, too, is a prophec}' of the coming of Christ — not of 
His second coming, but of His first — all of which has been ful- 
filled. This is aprophecy of Christ's coming to bring deliver- 
ance to the world ; to raise up the fallen ones, and to give light 
and life and judgment, and immortality to the Gentiles. And 
furthermore, it is well enough for us to quote a few verses of 
the sixt3'-third chapter, as it gives us still more light upon this 
subject — Christ and His coming. 

"Who is this that cometh from Edom, with dyed garments 
from Bozrah ? this that is glorious in his apparel, travelling in 
the greatness of his strength ? I that speak in righteousness, 
mighty to save. Wherefore art thou red in thine apparel, and 
thy garments like him that treadeth in the winefat? T have 



CREATION AND FORMATION. 1.39. 



trodden the winepress alone; and of the people there was none 
with me: for I will tread them in mine anger, and trample them 
in my fury; and their blood shall be sprinkled upon my gar- 
ments, and I will stain all my raiment." — Isaiah lxiii, 1-8. 

Xow this, Ave think, is sufficient to show how the word of 
God should he rightly divided. And in connection with the 
above statements of Christ and His mission on earth, and His 
noble work among men and the laying down of His life for 
them, we still quote another verse: "I am sought of them that 
asked not for me; lam found of them that sought me not: I. 
said, Behold me, behold me, unto a nation that was not called 
by my name." — Isaiah lxv, 1. 

This portion of scripture is very easily understood. It is 
plain enough to see that Christ was to be sought of a nation 
that knew Him not. The Gentiles were the ones that were to 
seek and to flee to Christ. Prior to Christ's coming on earth 
the Gentiles were alien. They had no God. But not so with 
theJews; they had a living God to love and serve. The Gen- 
tiles never had even the faintest idea of a Savior coming down 
to speak peace to this weary world. They had no God to dis- 
obey; they had no God to obey. They were not sinners; they 
were not duty bound to pay tribute to the God of the Jews. 
Their religion was a worldly one — a sham philosophy of scorn 
and contempt. From the great multitude of sinners they were 
exempt. Their lives were glorified only in the grave. Beyond 
this they did not go. As the great man said, "as the one dieth 
so dieth the other." Yea, the3 r all go to one place. But with 
the Jews — God's holy people — the arrangement of all these 
circumstances is different. They (especially the fallen .lew) 
looked for Christ to come and bring deliverance to the world, 
but He has come and gone and the great throng of Jews to-day 
are still looking for the appearance of the promised Messiah. 
When Christ came into the world the Gentiles accepted Him. 
He was their only hope. This acceptance of Christ the prophet 
Isaiah compares to a woman in travail and in pain to be deliv- 
ered of a child. (See Isaiah lxvi, 7). And He goes' on to say: 
"Who hath heard such a thing? who hath seen such things? 
Shall the earth be made to bring forth in one day? or shall a 



140. CREATION AND FORMATION. 

nation be born at once? for as soon as Zion travailed, she 
brought forth her children/' — Isaiah lxvi, 8. 

Here Isaiah is speaking of the same thing that the great 
Preacher tried so hard to find out, and that is the end of the 
Gentiles. He had a glimpse of this future hope for the Gen- 
tiles, but could not see clearly. His imagination did not seem 
to help him much. The most that he could see was that the 
Gentiles were beasts, or counted as such, and that they went to 
the same place. The prophet is wondersiruck over this singu- 
lar circumstance, and cries out: "Has any one heard or seen a 
whole nation born at once?" Though many Gentile nations 
have passed away and are numbered with the mighty dead, } T et 
the prophet cannot see how that they (including the genera- 
tions of the past, present and future) are to be born again, lie 
can see that these things are to be, and this is about all he can 
see. God is giving him the language which he is making use 
of, but yet he does not thoroughly understand it all. He can 
see through a glass darkly that Zion is in heavy travail, and 
that Christ is the Zion here spoken of, and that He is going to 
pay the debt, and then death, hell and the grave will deliver up 
their dead, and many of them will walk through the streets of 
Jerusalem. All this is plain to him, but he does not understand 
the end thereof. In short, he knows these things, and yet 
he does not know, for in the ninth verse he says: 

4 Shall I bring to the birth, and not cause to bring forth ? 
saith the Lord : shall I cause to bring forth, and shut the womb ? 
saith thy God." Oh, no ! for this is not the way of the Lord. 
In the tenth verse he says: "Bejoice ye with Jerusalem, and 
be glad with her, all ye that love her : rejoice for joy with her, 
all ye that mourn for her." 

The question might be asked : Who is this that the Lord 
has reference to when He speaks of her? If we had nothing 
more than the eighth and ninth verses to answer this question, 
these would be sufficient, but in the first verse of the sixty-sixth 
chapter we have the evidence that this "her" the Lord is speak- 
ing of is the Gentile nation, and that she is to be born at once. 
This is the nation that knew not God and never called on His 
name until Christ came on earth. This is the nation that the 



CREATION AND FORMATION. 141. 

Jews were to rejoice in, for thus saith the Lord : * "I will 
extend peace to her like a river, and the glory of the Gen- 
tiles like a flowing stream: then shall ye suck, ye shall be 
borne upon her sides, and be dandled upon her knees." — Isaiah 
lxvi. 12. 

Now then, we can plainly see that it was the Gentiles in 
whom the Jews were to rejoice. The prophet here speaks of 
the time when the Jews shall rejoice because of the Gentiles 
accepting. This they did when He came into the world. They 
were born anew, and the great curse that existed so long- 
between Gentile and Jew was taken away. 

Dear reader, we are now going to close our work in the 
book of Isaiah. We ask you to ponder over what we have so 
far said. Think upon those things and study to shew thyself 
approved unto God, a workman that needeth not be ashamed, 
rightly dividing the word of God. Oh ! let us pray earnestly 
for the spirit of light, that we may not in a gospel land like 
this be led astray by false teachings. The world is full of false 
prophets, or false teachers, and all the good there is in their 
doctrine is enjoyed by themselves alone. These lords and 
priests, and these so-called "great Bible commentators," are 
after the wealthy dollar. They claim to be servants of the 
Most High God, hut they will scorn the beggar on the streets 
for all that. Oh, how can any man love God and hate his 
brother? Dear reader, let us work while it is yet day, for the 
night soon cometh. 

O, for a heart to praise my God! 

A heart from sin set free, 
A heart which keeps us near to God, 

Plainly His word to see. 
And keep it pure while in this world ; 

From earthly lords set free. 
And when we reach the bower fields. 

The rich reward of God we'll see. 



CHAPTEE ZBZI- 

Text: — '-'•Search the Scriptures." — St. John v, 39; Mark iv, 
II j 2 Timothy ii, 15,. 

We have hastily passed through the book of Isaiah the 
prophet, and we now take up the book of Jeremiah. Here we 
have before us another vast field of waving grain. We must 
start into it with heart and hand. In working in this book of 
Jeremiah we find it to be in harmony with the book of Isaiah. 
Our work will be about the same here as it was there. Isaiah 
and Jeremiah were both chosen vessels of God unto a good 
work. Jeremiah is like Isaiah, for he looks back upon the 
past, at the present and into the future. In a great many 
instances you will notice what we say here is merely repetition 
of what we have said, or at least nearly the same. What we 
have proven in the hook of Isaiah concerning the two nations, 
we will also prove by the book of Jeremiah. 

We will now start in at the second chapter and the fourth 
and fifth verses. Here we find the Lord talking directly to the 
Jews, reaching back to the days of their forefathers. He 
speaks of the great things which He did for them, and then 
asks them what iniquity their fathers found in Him that they 
should forsake Him and walk after vanity. The Lord tells 
them how He brought them up out of the land of Egypt and 
through a land where no man passed through, and where no 
man dwelt; and through a land of deserts and of pits; aland 
of drought; through a land of the shadow of death, unto a land 
of plenty, that they should eat the fruits of a plentiful country. 
I)ii1 after all the goodness the Lord shewed to them they did 
forsake II im and made His inheritance an abomination. (See 
Jeremiah ii, 4, 5, (j, 7). The inheritance here spoken of is the 
.lews. They are God's inheritance and always had been, and 
they made His inheritance an abomination by mingling with 



CREATION AND FORMATION. 14o. 

the Gentiles. This G-od commanded them that they should not 
do, but they did not hearken to the loving voice of God. They 
broke His commandments. They would go among the Gentiles 
and polute themselves by so doing. Not only did the Israelites 
forsake their God, but their priests did the same thing. For 
the Lord says : 

"The priests said not, Where is the Lord? and they that 
handle the law knew me not: the pastors also transgressed 
against me, and the prophets prophesied by Baal, and walked 
after things that do not profit." — Jeremiah ii, 8. After the 
Jews had done all these great evils — forsaken G-od and broken 
His commandments — -He was still merciful enough to shew 
them kindness for evil. He did not raise up and crush them to 
the earth for their disobedience, nor did He smite them with 
disease, nor did He send an army of warriors to wipe them out 
of existence, as one might suppose. But He says: 

"Wherefore I will yet plead with you, saith the Lord, and 
with your children's children will I plead." — -Jeremiah ii, 9. 
And in the next verse He says: 

"For pass over the isles of Chittim, and see; and send 
unto Kedar, and consider diligently, and see if there be such a 
thing. Hath a nation changed their gods, which are yet no 
gods? but my people have changed their glory for that which 
doth not profit." — Jeremiah ii, 10-11. He asks His people to 
just pass over these isles and see if these other nations have 
changed their god which is no God. No, they have not, but 
my people. He says, have changed their glory for that which 
doth not profit. Ami for this reason He says: 

"Be astonished, O ye heavens, at this, * For my people 
have committed two evils," * and for this cause "The young 
lions roared upon him." * — Jeremiah ii, 12,' 13, 15. The 
young lions here spoken of are the Gentiles. This you will see 
to be the truth by reading the eighteenth verse. (The Egyp- 
tians or Assyrians). Again, in talking to the Jews, He says : 

"For of old time I have broken thy yoke, and burst thy 
bands; and thou saidst, I will not transgress: when upon every 
high hill and under every green tree thou wanderest, playing 
the harlot." — Jeremiah ii, 20. 



144. CREATlOtt AND FORMATION. 



When the Jews had taken upon themselves this burdensome 
yoke which they inherited from their forefathers and their fore- 
fathers from Adam, it generally crushed them to the earth. It 
is a notable fact of human life, that when sinful nature is crushed 
under weighty burdens, the immortal man cries out; then God 
comes and He breaks the yoke. It is not nature to see nature 
suffer. God has more feeling for man than man has for himself. 
When He brought the Israelites up out. of the land of Egypt and 
gave them an inheritance not made by mortal hands, they for- 
sook Him and went after strange gods, but in love and mercy 
He wandered after them. And whenever the} T called on God 
for help, He was always ready and ever willing to lend them a 
helping hand. He would break the yoke at their command, 
and put their enemies to flight when none persued. God was 
and is good to all His people. He will guide and direct the 
footsteps of those who put their trust in Him. In the twenty- 
first verse of the second chapter of Jeremiah, He says: 

"Yet I had planted thee a noble vine, wholly a right seed: 
how then art thou turned into the degenerate plant of a strange 
vine unto me ?" This carries our mind back to the garden of 
Eden, in the day that the Lord formed man and planted him in 
the garden a noble vine. The Lord looked for this vine 
to bring forth pure grapes, but it brought forth wild grapes, 
and thus the glory of untold ages was changed for that which 
profits not. His holy plant was turned into a degenerate one, 
but after all He loved them still. 

All through the balance of this chapter God sets before His 
people their sins. He does not forsake them. He calls them 
back, and offers them the waters of life that they may drink 
and live. In the first verse of the third chapter of Jeremiah 
we have these'words : 

"They say, If a man put awa} r his wife, and . she go from 
him, and become another man's, shall he return unto her again? 
shall not that land he greatly polluted ? but thou hast played 
the harlot with many Lovers; yet return again to me, saith 
the Lord." Oh, how good must the Lord be to forgive sinful 
man so often. Turn unto me, saith the Lord; though your sins 
be as scarlet they shall be as while as snow; though they be 



CREATION AND FORMATION. 145. 



red like crimson they shall be as white as wool. It was the 
mingling of the Jews with the Gentiles that God disliked so 
much. It was the bowing of the knee to the image of Baal, 
that was an abominable thing in the eyes of God and so des- 
tructive to the Jews. And again in speaking of the abomina- 
ble thing, the eighth and ninth verses of the third chapter of 
Jeremiah will give us much light. And also the thirteenth 
verse, and in the fourteen and fifteenth verses the Lord pleads 
for them that they return to him, for He assures them that if 
they do come back He will heal them. And time after time lie 
begs of them to come back again. But, if they will not come 
back then His threats lie at their doors. In speaking of God's 
promises and threats to His people, we will turn to the fifth 
chapter : 

"Lo, I will bring a nation upon you from far, (), house of 
Israel, saith the Lord : it is a mighty nation, it is an ancient 
nation, a nation whose language thou knowest not, neither un- 
derstandest whatthej- say." — Jeremiah v, 15. We remark here 
that this is a prophecy of the coming of Christ bringing in the 
G-entile nation upon Israel. This has all been fulfilled. The 
Gentile nation was, and is, the most ancient one; it is the 
mightiest one, and it is the very one that the Lord brought 
upon Israel as He said He would. And the sixteenth verse, 
speaking of the Gentiles, the Lord says to Israel : 

"Their quiver is as an open sepulchre, they are all mighty 
men." And He goes on in the seventeenth verse to say that 
this mighty people shall eat up the harvest of the Jews, etc. 
This is just what the Gentiles did and are doing to-day. The 
harvest and the bread was and is Christ, and upon Him the 
Gentiles are feasting. The Jews' feast will come by and by. 
In the eighteenth verse, speaking of Christ's second coming, 
God says : 

"Nevertheless in those days, saith the Lord, I will not 
make a full end with you." So now you can see by this that 
God has not left His people destitute. They have a promise 
yet. It is yet to be. What they did not enjoy at Christ's first 
coming is reserved for them unto His second coming. God has 
given His people to be preyed upon by the Gentiles for a little 



140. CREATION AND FORMATION. 



while; until He shall have said i- it is enough," then Jerusalem 
will be restored again and God's people will receive and accept 
Christ as their only Savior. In Him they will find their all. 
But speaking of those things that were to happen to the Jews, 
we will find it all prophesied in this same fifth chapter of Jere- 
miah beginning with the nineteenth verse. It is because of 
Israel rebelling against God and breaking His commandments 
and setting His statutes aside, that this calamity is to happen to 
them for a little while. They are to serve strangers in a land 
that they know not. Therefore they are cast off for a time, or 
in other words, their eyes were to be so darkened that they 
should not accept Christ at His first coming. With the Gentiles 
it was entirely different, for they aeecepted Christ, and now 
instead of the Gentiles serving the Jews the Jews are serving 
them, and this will be the case with the Jews until the fullness 
of the Gentiles shall have come in. This will come to pass by 
and by. God brought this punishment upon His people on 
account of their iniquities. He says to them: "Will ye steal, 
murder, and commit adultery, and swear falsely, and burn 
incense unto Baal, and walk after other gods whom ye know 
not; And come and stand before me in this house, which is 
called by my name, and say, We are delivered to do all these 
abominations?" — Jeremiah vii. 9-10. 

In the eleventh verse He asks them if His house has become 
a den of robbers in their eyes. He assures them that He has 
seen all their evils which they have done, and tells them that 
He will do to them as He did to Shiloh. (See 14 verse). And 
in tin.' fifteenth verse lie says to them : 

"And I will cast you out of my sight, as I have east out 
all your brethren, even the whole seed of Ephraim." On the 
other hand, if the Jews had obeyed God then the great sacri- 
fice would not have been needed. The middle wall that was 
torn down by Christ would never have been torn down for the 
simple reason that there would have been no middle wall to 
tcai- down. in the thirty-first verse of the seventh chapter the 
Lord says : 

"And they have built the high places of Tophet, which is 
in the vallev of tin 1 son of Hinnom, to burn their sons and 



CREATION AND FORMATION. 14' 



their daughters in the fire; which I commanded them not, 
neither came it into my heart." For this great wrong that 
Israel had done, Jeremiah, the prophet, cries out: 

"The harvest is past, the summer is ended, and we are not 
saved. For the hurt of the daughter of my people am I hurt- 
I am black; astonishment hath taken hold on me. Is there no 
balm in Gilead? is there no physician there? why then is not 
the health of the daughter of my people recovered?" Jere- 
miah viii, 20-22. "Oh that my head were waters, and mine 
eyes a fountain of tears, that I might weep day and night for 
the slain of the daughter of my people! Oh that I had in the 
wilderness a lodging place of wayfaring men; that I might 
leave my people, and go from them ! for they be all adulterers, 
an assembly of treacherous men." — Jeremiah ix, 1-2. 

The Jews mingling with the Gentiles and bowing their 
knees to the image of Baal, is what is here meant by their com- 
mitting adultery. This is the sin which caused God to say: 

"Behold, the days come, saith the Lord, that I will punish 
all them which are circumcised with the uncircumcised." Jere- 
miah ix, 25. In the twenty-sixth verse the Lord says that 
Egypt, Judah, Edom, etc., are uncircumcised, and that the 
house of Israel is uncircumcised in heart. Yes, Israel is cir- 
cumcised, but not in heart. In heart they are uncircumcised. 
They have gone after strangers; they have gone after strange 
wives. This the Lord commanded them not to do, for He savs : 
"Hear ye the word which the Lord speaketh unto you, O house 
of Israel : Thus saith the Lord, Learn not the way of the 
heathen, and be not dismayed at the signs of heaven; for the 
heathen are dismayed at them. For the customs of the people 
are vain: for one cutteth a tree out of the forest, the work of 
the hands of the workman, with the axe. They deck it with 
silver and with gold ; they fasten it with nails and with ham- 
mers, that it move not. They are upright as the palm tree, but 
speak not: they must needs be borne, because they cannot i;o. 
Be not afraid of them; for they cannot do evil, neither also is 
it in them to do good." — Jeremiah x, 1-5. 

Yes, it was necessary that they should be borne. Christ 
came to save them. He carried them over the dark stream. 



14S. CREATION AND FORMATION. 



He bridged the deep and mighty chasm. This is .something 
that none other ever did, nor -ever could do. The Gentiles were 
once a helpless race of people. They needed help, and in Christ 
they found help. To-day they are accountable to God for the 
wrong they do. it could not be said of them that (hey were ac- 
countable to God for any wrong which they might have done 
before God sent His only begotten Son into the world to die for 
them, and for the sinners. Technically speaking, Christ did 
not die for the Gentiles. He died for the sinners, that they 
might be saved and brought nigh to God. It would have been 
all useless for Christ to die for a nation which were unaccounta- 
ble to God for the wrong that it might be found guilty of, for 
God says they cannot do wrong, neither is there any good in 
them. This means that if they did do anything wrong, they 
could not be heir! accountable for it. Beally Christ did not die 
for them, lie came to give them eternal life through His death 
and to die for the ; inning Jews that they might be saved. 

Now then, in speaking of the downfall of the Jew and of their 
wandering away from God and becoming lewd, we will turn to 
the eleventh chapter of Jeremiah, and beginning with the fif- 
teenth verse we learn their whereabout^. We learn what their 
present condition is, and also what is to befall them. The Jjord 
says : 

"What hath my beloved to do in mine house, seeing she 
(mine house the Jew) hath wrought lewdness with many, and 
the holy flesh is passed from thee? when thou does! evil, then 
thou rejoicest." We remark here that God's beloved, which is 
Christ, has a great work to do in His house. A work that no 
one but Christ can do. His work is to bring back to the fold 
of God the lost sheep of Israel; to blind with parables, for a 
time only, those who are serving God under the Mosaical law 
and to give life eternal to the Gentiles. The holy flesh here 
spoken of reminds us of Adam in the garden of Eden; for he 
was a holy flesh until lie violated God's holy command, then 
the holy flesh passed from him and he became corrupt. The 
house spoken of in the above verse has reference to God's peo- 
ple. The seventeenth verse explains this plainly. 

We will now turn to the twelfth chapter and eighth verse 



CREATION AND FORMATION. 14$. 

of Jeremiah. The Lord says: "Mine heritage is unto me as a 
Hon in the forest/' * His heritage is the Jews, an 1 in the 
ninth verse He says that unto Him they are as a speckled bird. 
Oh. how true ! Sin makes a man very speckled ; it is sure to 
stain the immortal soul. And again the Lord speaks of the 
birds being round about the speckled birds. The birds were the 
Gentiles. They were not speckled birds, for the simple reason 
that they were without sin. If they did an evil thing they were not 
judged for it ; they were unaccountable. ISTot so with the Jews. 
If they did a wrong they were to be judged for it. And in speak- 
ing of those who have sinned against the Lord, the Tjord says: 

"Many pastors have destroyed my vineyard, they have trod- 
den my portion under foot, they have made my pleasant por- 
tion a desolate wilderness." — Jeremiah xii, 10. In the eleventh 
verse He goes on to say that after they made it desolate it 
mourned unto Him. So now we see by this that the holy flesh, 
or God's heritage, had corrupted its way upon the earth. By 
mingling with the Gentiles the Jews became corrupt. The birds 
round about the speckled birds are the Gentiles, and they have 
come upon Israel as spoilers as the second verse of the twelfth 
chapter so plainly shows. But the Lord speaking of a time to 
come, says : 

"Thus saith the Lord, against all mine evil neighbours, that 
touch the inheritance which I have caused My people Israel to 
inherit; Behold, I will pluck them out of their land, and pluck 
out the house of Judah from among them." — Jeremiah xii, 14. 
Here God positively declares that He will pluck Israel out from 
among the Gentiles. Judah was very forward in running after 
the Gentiles, and in the fifteenth verse God says that after He 
has plucked His people out from among the Gentiles He will re- 
turn and have compassion on them and will bring them again, 
everv man to his heritage, and every man to his land. The in- 
heritance here spoken of is the purity of life to be restored 
again to the fallen Jews, and the compassion that He here pur- 
poses showing to the Gentiles is a part of that inheritance of 
eternal life that is to be granted to them, for the Lord comes 
out in plain words and says : 

'•And it shall come to pass, it they will diligently learn the 



150. CREATION AND FORMATION, 



ways of my people, to swear by my name, The Lord liveth; as they 
taught my people to swear by Baal ; then shall they be built in 
the midst of nw people." — Jeremiah xii, 16. "But if they will 
not obey, I will utterly pluck up and destroy that nation, saith 
the Lord/' — Jeremiah xii, 17. Now then, we have here before 
us again the two nations — the Gentiles and the Jews — and God 
is going to destroy them if they do not quit teaching His chil- 
dren to swear by Baal, and His way of destroying them is on 
this plan : He is going to do this by sending them His Son, or 
sending His Son to tear down the middle wall, and giving to the 
Grentiles eternal life and an inheritance among the Jews that He 
may hold them accountable for their sins. This much God is 
going to do for the Gentiles, and then if they will not hearken 
unto Him, and drop their foolish ways and cease to pay tribute 
unto Baal, they will lose God's love, and His power to save them 
will be null and void. Christ's coming into the world to give 
eternal life to the Gentiles does not mean that they are to sit 
down and He will save them anyway. His advent into the 
world means more than that. What is really meant, is that they 
may now be saved and fitted for that grand mansion above, where 
they may live and walk with God forever if they will but serve 
Him. Christ tore down the middle wall and invited them to 
come and live. It remains with them to decide whether they 
shall be saved or perish. Christ is not going to give that man 
a seat in His glorious house above if he does not want it. The 
prophet again points to the light which is to dawn upon the 
Gentiles. In substance it is: 

"O Lord, my strength, and my fortress, and my refuge in 
the day of affliction, the Gentiles shall come unto thee from the 
ends of the earth, and shall say, Surely our fathers have inheri- 
ted lies, vanity, and things wherein there is no profit. " — 
Jeremiah xvi, 19. Yes, we see that this nation is the one which 
God said Pie would cast out if they would not hearken unto Him. 
He says that this nation shall come from the ends of the earth, 
and that He will cause them to know that His name is the Lord, 
and that their fathers inherited lies. Yes, this is all true, their 
fathers were the inheritors of lies — reaching back to tin 1 garden 
of Eden. There the serpenl came to Eve in the Form of a 



CREATION AND FOltMATI&N. 151 



Gentile man, and deceived her with his lying tongue, satan having 
possession of him. So now, after these few explanations we 
have made concerning Jew and Gentile, and of the promises 
and threats offered to both , we will turn to the twenty-fifth 
chapter of Jeremiah, and begin at the fifteenth verse with 
another prophecy of the coming of Christ: 

"For thus saith the Lord God of Israel unto me ; Take the 
winecup of this fury at my hand, and cause all the nations, to 
whom I send thee, to drink it." — Jeremiah xxv, 15. "Then 
took I the cup at the Lord's hand, and made all the nations to 
drink, unto whom the Lord had sent me :" — Jeremiah xxv, 17. 
"To wit, Jerusalem, and the cities of Judah, and the kings thereof, 
and the princes thereof, to make them a desolation, an astonish- 
ment, a hissing, and a curse : as it is this day. " — Jeremiah xxv, 
18. In this eigthteenth verse there is one thought which we 
should keep in mind, and that is that God's people, the Jews, at 
Christ's first coming, are to drink first of the winecup and 
become a desolation, a hissing, and a curse, even as it is unto 
this day. "He came to his own, but they received him not." 
"All they that did receive Him to them gave He power to become 
the sons of God." "They received him not," because their eyes 
were darkened. They drank first of the winecup. This was so 
ordained to be. Now the next class of people that are to drink 
of the winecup are the Gentiles, for in the nineteenth verse we 
see that Pharaoh, kingof Egypt, and all his servants and princes, 
and all his people are to drink of it. Now all of Pharaoh's 
people are Gentiles. Though they may be under different 
names does not matter, they are Gentiles all the same. And 
next comes the mingled people. They are numbered with the 
Gentiles. 

"And all the mingled people, and all the kings of the land of 
Uz, and all the kings of the land of the Philistines, and Ashke- 
lon, and Azzah, and Ekron, and the remnant of Ashdod," — Jer- 
emiah xxv, 20. They are all to come and drink. (See seven- 
teenth verse.) And in fact, the Lord says in the twenty-sixth 
verse that all the kingdoms of the world, which are upon the 
face of the earth, are to come and drink. "A noise shall come 
even to the ends of the earth ; for the Lord hath a controversy 



152. CREATION AND FORMATION. 

with the nations : He will plead with all flesh." * Jeremiah 
xxv, 31. Yea, when He sends his only begotten Son into the 
world to execute judgment He will not only plead with His chos- 
en people, but through Christ He will plead with all flesh, and 
they shall be invited to come to the fountain and drink the water 
of life and live. If they do not come they must perish. He is 
going to lay down His life for them. 

Before we go any further, we wish to make a few remarks 
here concerning Christ's death upon the cross. We do not 
Avant the reader to misunderstand us in regard to what we said 
on page 148 — -that "Christ did not really die for the Gentiles." 
In the first place we remark that the Gentiles were without sin, 
(that is they were without sin in the beginning, and they con- 
tinued to so live in this state of unaccountability until Christ 
came, and then sin revived), and that in their death there was 
no bonds, and as king Solomon said, as the beast dieth so dieth 
the Gentile, hence it would have been useless for Christ to lay 
down His life to save a people not subject to judgment. And 
now, as we have before said that Christ did not really die for 
the Gentiles, the question might be asked: Have you not said 
previously that Christ died to give eternal life to the Gentiles ? 
Well, yes, we have; for Christ tasted death for every man, both 
the sinner and the ungodly. The Jews were the sinners and al- 
ways had been. The ungodly Averc the Gentiles. The Jews in 
the beginning mingled with those Gentiles contrary to God's 
command, and they became a corrupt people; for they made a 
coA'-enant with death. But God in love and mercy wandered 
after them. He loved His people, and He gave up His only 
begotten Son to die and save them, and the prophesied work 
which was to be accomplished through his death, at His first 
coming, was at the appointed time accomplished in behalf of the 
fallen .lews, which were the mingled people — JeAv and Gentile 
mixed up — hence His death benefitted the Gentiles in a way that 
they had little- dreamed of. Through His death He saved the 
fallen .Jew and gave to Gentile eternal life. His death on the 
one hand meant to save and on the other to grant. But lie 
could not have granted the Gentiles eternal life without the lay- 
ing down of His own life- To save the sinner, it meant death 



CREATION AND FORMATION. ~lj$. 

in order to grant eternal life to the Gentiles. To wash away 
the stain of sin, blood was required. It was not necessary that 
Christ should die to grant eternal life to the Gentiles for the 
wrong they did, for they were not held accountable for it. But 
it was necessary for Christ to die to destroy satan's power in 
the Gentile in order to save the Jews. In this way Christ died 
for them both, and two harvests were reaped in one day. We 
will say more on this by and by. 

Again, in speaking of what God is going to do for His peo- 
ple, and also for the Gentiles, through Christ, we will gather 
much information from the thirty-first chapter of Jeremiah, 
beginning with the twenty-seventh verse: "Behold, the days 
come, saith the Lord, that I will sow the house of Israel and 
the house of Judah with the seed of man, and with the seed of 
beast." The man here spoken of is Christ, and the beast is the 
Gentile, and with them God is going to "sow the house of 
Israel." 

"And it shall come to pass, that like as I have watched 
over them, to pluck up, and to break down, and to throw down, 
and to destroy, and to afflict; so will I watch over them, to 
build, and to plant, saith the Lord. In those days they shall 
say no more, The fathers have eaten a sour grape, and the 
children's teeth are set on edge. But every one shall die for 
his own iniquity: every man that eateth the sour grape, his 
teeth shall be set on edge." — Jeremiah xxxi, 28-30. 

Now the prophecy here is that the seed of the man, which 
is Christ, will be sown among the Jews, and also the seed of 
the beast, which is the Gentile, will be sown among them; or, 
in other words, the Gentiles are to be grafted into the good 
olive tree, and when this is done the burdensome yoke will be 
taken from off the Jew, and then they may mingle with the 
Gentiles without tasting the sour grapes. But how God did 
plead with His holy people in the olden time to not mingle Avith 
the Gentiles ! In the nineteenth verse of the forty-second chap- 
ter of Jeremiah, in speaking to His people, He says : 

"The Lord hath said concerning you, O ye remnant of 
Jndah ; Go ye not into Egypt: know certainly that I have 



1 54 . CHEAT I < • X A N \) ['< >HM A TIOX. 



admonished you this day." But they heeded not God's warn- 
ing voice. The Lord says : 

•'Howbeit I sent unto yon. all my seiwants the prophets, 
rising early and sending them, saying, Oh, do not this abomina- 
ble thing that I hate." — Jeremiah xliv, 4. But they hearkened 
not, nor would they turn from their sinful ways. They bowed 
to other gods. That is to say, they bowed to Gentile idols and 
worshiped them, and mingled themselves with the Gentiles. 
This was the abominable thing that God hated. 

]STow, dear reader, you can plainly see that what we have 
so far proven with scripture, concerning Jew and Gentile, is all 
bible truth. We have been showing all through our past writ- 
ings that the Jews decended from Adam, the man whom God 
placed in the garden to dress and keep it. This man and his 
wife had free access to the tree of life. They were commanded 
by God not to touch the forbidden fruit, but the temptation was 
so great that they could not. or did not, resist it. This Gentile 
man came to , Eve and deceived her. She conceived and bare 
Cain, and Cain was part .lew and part Gentile — a mingled peo- 
ple in the very beginning. So God drove out the man and his 
wife, and in sorrow they were to bring forth children all the 
days of their life. From that time on the eating of the wild 
sour grapes was manifested, as the Prophet Isaiah said: * 
"Wherefore, when I looked that it should bring forth grapes, 
brought it forth wild grapes ?"- -Isaiah v, 4. 

From Seth, the son of Adam, there runs out a chain of 
Jewish posterity. It is a long chain, and one end of it reaches 
the present day — the other end is in Eden. We have also 
another chain, not a Jewish one, however, but a Gentile one. 
It runs parallel with the Jewish one, but it is a little longer — it 
dates further back. We have shown this all through the bible. 
In different countries the Gentiles received different names. 
They were a mighty people, and they multiplied fast and spread 
far and wide; much more so than the Jew, and oftimes it hap- 
pened that whenever the Jews found them in a strange land 
they gave thern a beast-like name: 

And now, for a little while, let us pursue the Gentiles, not 
Forward but backward. There are a great many learned men who 



CREATION AND FORMATION. 155. 

say it is easy enough to trace the Jew back to his origin, but to 
trace the Gentile back to his is impossible. Wo say it is not 
impossible. We will trace them back, and we will take the 
bible to do it, for there is no other book in all the world that 
will help us in the least to sol^ this problem but the bible. As 
we have been showing right along, the Egyptians were G-entiles, 
and, in fact, all outside of the Jews — taking in the mingled 
people — were G-entiles. Of course the mingled people were not 
real Gentiles, but they were numbered with them. 

We will now turn to the forty-sixth chapter of Jeremiah, 
and in the first and second verses we have these words: 
"The word of the Lord which came to Jeremiah the prophet 
against the Gentiles; Against Egypt, against the army of 
Pharaoh-necho king of Egypt, which was by the river Euphra- 
tes in Charchemish, which Nebuchadrezzar king of Babylon 
smote in the fourth year of Jehoiakim the son of Joshua king of 
Judah." Now this is plain enough for all to see that the Egyp- 
tians here spoken of are the real Gentiles, and we are going to 
trace them back with scriptural facts to God's work of creation, 
in the day that He created them. But before Ave go any further 
we desire to bring forth some scripture showing what G-od is 
going to do to those Gentiles — the deceivers of His people. In 
the latter part of the tenth verse of the forty-sixth chapter of 
Jeremiah, we have these words : 

* "For the Lord God of hosts hath a sacrifice in the north 
country by the river Euphrates." Here we see that a calamity 
is to befall them. 

In the eleventh verse He says: "Go up into Gilead, and 
take balm, O virgin, the daughter of Egypt: in vain shalt thou 
use many medicines ; for thou shalt not be cured." The calamity 
that was to befall them was, or is, in the form of a sacrifice. 
Christ is to be the sacrifice, and at His coming Egypt shall be 
invited up into Gilead to take balm. The Gentiles will then 
come and be saved — as many as will accept. All other medi- 
cines will fail to cure them, for they have lifted themselves up 
through leviathan, or through animal magnetism, and this false 
power must have a check put upon it. 



156. CREATION AND FORMATION. 



The twelfth verse of the forty-sixth chapter says: "The 
nations have heard of thy shame, and thy cry hath filled the 
land: for the mighty man hath stumbled against the mighty, 
and they are fallen both together." Oh, how true! This means 
that as the Jews and Gentiles have mingled together, so shall 
they fall together at the coming of Christ. The loftiness of 
Gentile life must come down in order that they may be 
exalted with Godlike loftiness. Yes, this worldly loftiness 
must come down. God says: 

"And Chaldea shall be a spoil : all that spoil her shall be 
satisfied, saith the Lord. Because ye were glad, because ye 
rejoiced, O ye destroyers of mine heritage, because ye are 
grown fat as the heifer at grass, and bellow as bulls; Your 
mother shall be sore confounded; she that bare you shall be 
ashamed; behold the hindermost of the nations shall be a 
wilderness, a dry land and a desert." — Jeremiah 1, 10-12. Here 
is proof enough to show from whence came the Gentile. He is 
hindermost. He is the oldest man. He was created on the 
sixth day, and there is as much difference between him and the 
Jew as there is difference between day and night. In the 
seventeenth and eighteenth verses of the fifty-first chapter of 
Jeremiah the Lord says: 

"Every man is brutish by His knowledge; every founder 
is confounded by the graven image: for his molten image is 
falsehood, and there is no breath in them. They are vanity, 
the work of errors: in the time of their visitation they shall 
perish." Now, some people might be mistaken here with the 
idea that this saying includes the Jew, but it does not, for the 
Lord says : 

"The portion of Jacob is not like them; for he is the 
former of all things : and Israel is the rod of his inheritance: 
The Lord of hosts is his name." — Jeremiah li, 19. We have 
scripture here that goes to show the origin of the Gentile. He 
is hindermost. He is older than the Jew. He was created on 
the sixth day, and the knowledge he had was what made him 
brutish and also caused him to be numbered with the beasts of 
the field. He has a spirit, but not that living soul which is 
destined to live through the countless ages with God. He is 



CREATION AND FORMATION. 157. 

very much unlike the man whom God formed from the dust of 
the earth after the sixth day. One was given a work to per- 
form; the other not. From Adam the Jewish race sprang 
Yes, Israel sprang from Eden. Judah is the Lord's beloved 
plant, but behold the lion among them ! In the first chapter of 
the Lamentations of Jeremiah and the third and tenth verses 
we have these words: 

"Judah is gone into captivity because of affliction, and 
because of great servitude: she dwelleth among the heathen, 
she findeth no rest: all her persecutors overtook her between 
the straits. The adversary hath spread out his hand upon all 
her pleasant things: for she hath seen that the heathen entered 
into her sanctuary, whom thou didst command that they should 
not enter into thy congregation." 

Going on to the sixth verse of the second chapter of 
Lamentations, we find that the Lord hath taken from Israel the 
stay and the staff: "And he hath violently taken away his 
tabernacle, as if it were of a garden; he hath destroyed his 
places of the assembly: the Lord hath caused the solemn feasts 
and sabbaths to be forgotten in Zion, and hath despised in the 
indignation of his anger the king and the priest." 

The ninth verse says : "Her gates are sunk into the 
ground ; he hath destroyed and broken her bar." * 

In the fourth chapter and twentieth verse we have these 
words: "The breath of our nostrils, the anointed of the Lord, 
was taken in their pits, of whom we said, Under his shadow we 
shall live among the heathen." 

In the fifth or last chapter of Lamentations, and from the 
second to the sixteenth verses, inclusive, the prophet laments 
and says : "Our inheritance is turned to strangers, our houses 
to aliens. We are orphans and fatherless, our mothers are 
as widows. We have drunken our water for money; our wood 
is sold unto us. Our necks are under persecution: we labour, 
and have no rest. We have given the hand to the Egyptians, 
and to the Assyrians, to be satisfied with bread. Our fathers 
have sinned, and are not; and we have borne their iniquities. 
Servants have ruled over us: there is none that cloth deliver us 
out of their hand. We gat our bread with the peril of our 



158. CREATION AND FORMATION, 



lives, because of the sword of the wilderness. Our skin was 
black like an oven, because of the terrible famine. They 
ravished the women in Zion, and the maids in the cities of 
Judah. Princes arc hanged up by' their hand: the faces of 
elders were not honoured. They took the young men to grind, 
and the children fell under the wood. The elders have ceased 
from the gate, the young men from their music. The joy of 
our heart is ceased ; our dance is turned into mourning. The 
crown is fallen from our head : woe unto us, that we have sinned V 

How true this is, "•The crown is fallen from our head/' For 
ages the crown of paradise has been laying in rust and dirt. 
The Gentiles should be wearing a brighter crown to-day than 
the Jews. The Lord has made His people poor, or rather, they 
have made themselves poor. If they had obeyed God in the 
beginning and continued on in the narrow path, they would not 
have been uncrowned .lews to-day. Sin uncrowns a man 
quicker than anything else. In fact, sin is the only thing that 
takes away the crown. It is the corroding tooth of the human 
man. It gnaws away at the immortal until the immortal is 
brought into condemnation. Banishment is death that never 
dies. It is no wonder the lamenting prophet cried out in the 
agony of his soul when he said : ^-Wherefore dost thou forget 
us forever, and forsake us so long time? Turn thou us unto 
thee, O Lord, and we shall be turned; renew our days as of 
old. "—Lamentations v, 20-21. 

The prophet wants to see Israel restored to their former 
glory. But how can this be? What they have lost they have 
lost, and there is no getting it back; not in this world at least. 
God will forgive the sinner if he will but ask Him. He will 
overlook his faults and give him rest from sin if he will only 
listen to the voice of his Maker. This is about all the Lord 
can do for the sinner, and it is enough. Let man do the rest 
and he will be as happy as any one can be and live. Dear 
reader, we feel as though God is always presentand ever willing 
to help those who are in need of His help. If you lack wisdom 
ask of God. He is able to give it to you, but clo not think for 
a moment thai God is going to do it all. He can't. You must 
make the firsl effort in presenting your badge as a living sac- 



CREATION AND FORMATION. 159. 

rifice. With these few remarks we will close this chapter and 
begin anew in the book of the Prophet Ezekiel. There we 
will have another vast field of ripened grain to reap, and fruits 
to gather. May God be with you, and you with us. Amen. 



Note: — In the last line on the preceding page (158) the 
word "badge" should read "body." — L. 8. G. 



CHAFTER ^ZXXX. 

Text: — "Search the Scriptures ." — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

Now, as we have finished our work in the book of Jeremiah, 
or at least passed through it and not really finished it, Ave find it 
all to be in harmony with the prophesies of the Prophet Isaiah, 
and the other portions of the bible. In these two prophesies 
we see the downfall of the Jew more plainly than in the Psalms, 
and previous books of the old testament. At any rate, it is 
plain enough to see what the abominable thing was. It does 
not matter what part of the bible you read, you will see that 
the abominable thing was the mingling of the Jew with the Gen- 
tile. The first command given to foreparents of the whole Jew- 
ish race, was: "But of the tree of the knowledge of good and 
evil ye shall not eat of it." Oh do not this abominable thing 
which I hate! You are my h'oly people, do not defile } r ourselves 
Avith them, for in the day that thou eatest thereof, thou shalt 
surety die. AH that a loving father could say to his children, 
He said to them. Seeing now that the Gentile was created on 
the sixth day, as we are so plainly taught in the twenty-eighth 
chapter and thirteenth verse of Ezekiel; that they were also in 
Eden, the garden of God, and that they were wiser than Daniel. 
~No secret could they hide from them. (See third verse.) This 
gives a chain of their genealogy clear back behind the formed 
man, and placed under the power of what is called carnal law. 
He was commanded to multiply and be fruitful. We also see 
God's work of formation, the .Jew. God did not command him 
to multiply as He did the Gentile., and he was not placed under 
the carnal law like his neighbor was, but after he had taken of 
the forbidden fruit he became as a dead man, and God drove out 
I he man and his wife, and in sorrow fie said that they should 
bring forth children all the days oF their lives. The Gentiles 



CREATION AND FORMATION. 161. 

were not under the divine law; the Jews were. And when the 
first Jew fell, God gave up His Son to suffer and die for him in 
order that he might be redeemed from the curse. This was a 
great sacrifice, but God promised it, and He gave it. This prom- 
ise lias kept the Jew alive for the last six thousand years, and 
when Christ makes His second appearance on earth the Jews 
will be overwhelmingly blessed. At His first coming the Gen- 
tiles received a greater blessing than the Jews, but the Jews will 
be blessed by and by. 

Again; when God gave up His Son to be put to death to 
.save sinful man, He granted at the same, and through the same 
death of His Son, eternal , life to the Gentiles, and they 
were brought under the power of the divine law. The Gentiles 
are now accountable to God for eveiy wrong they do. 
The prophet Jeremiah foretold all these things that 
would happen, and the prophet Ezekiel tells the 
same story. He prophesies the coming of Christ; he tells 
what God is going to do ; he looks upon the past and sees what 
has happened, and then tells it to the present, and through the 
power of Almighty God, his scrutinizing eye scans the 
emerald wall of the distant future and sees there God's work of 
tearing down and building up. God is with this mighty prophet 
and with his prophesies we are now going to deal. We have before 
us a great and important work to do, and by the help of God 
we can do the task. God helps a man to do good. 

Now we will begin our work in the book of the prophet 
Ezekiel. Commencing with the first chapter and fourth verse, 
the prophet says: 

"And I looked, and, behold, a whirlwind came out of the 
north, a great cloud, and a tire infolding itself, and a brightness 
was about it, and out of the midst thereof as the colour of 
amber, out of the midst of the fire. Also out of the midst 
thereof came the likeness of four living creatures. And this 

was their appearance ; they had the likeness of a man." 

Ezekiel i, 4-">. 

Xow then, in this vision of the prophet, God shows him the 
four great divisions of the Jews, which are Israel, Judah, Lot and 
Esau. Of course these different branches come under one head : 



1G2. CREATION AND FORMATION. 

"The whole house of Israel/' the spiritual portion of Jacob. 
The word Jacob represents a certain portion of God's work of 
formation which belonged to just so nruch of Jewish origin. 
Hence, Jacob the clay; Israel the immortal, or the spiritual. 
"But now thus saith the Lord that created thee, O Jacob, and he 
that formed thee, O Israel/' * — Isaiah xliii, 1. 

Now we have the correct idea of the above verse. This is 
what God shows the prophet concerning the Jews. The Gen- 
tile is called a lion. The Jew has joined himself unto the lion- 
like Gentile, and by so doing he wears the Gentile garb — a 
lion's face; the ox, and the eagle, and if there be any other 
beastly name for the Gentile the sinning Jew bears the same 
name. The Gentile mark is stamped in his very features. 
The prophet Ezekiel sees it, for God shows him these things. 
He sees their wings — representative of birds — representative 
of a mingled class; the soles of their feet like unto the sole of 
a calf's foot, representative of beasts; the Gentiles being called 
birds and beasts, nothing could be more true than that the Jews, 
the sinning Jews, bore the same name. Whilst the prophet is 
in a vision God shows him that both Gentile and Jew are to be 
united. Christ will unite them, and to show the prophet the in- 
grafting of the wild tree into the good olive tree, God causes him 
to see awheel, and inside of it another wheel. This means joining 
to, all of which is made plain in the sixteenth verse of the first 
chapter of Ezekiel : 

"The appearance of the wheels and their work was like 
unto the colour of a beryl: and they four had one likeness: 
and their appearance and their work was as it were a wheel in 
the middle of a wheel." 

We have not the time, nor have we the space to go into 
detail on this subject. We merely mention these points here so 
as to give the reader a clear idea of what may seem to be a 
mystery. This is no mystery, but simply God's way of work- 
ing. In this vision of the prophet God shows to him, and, in 
fact, to all the world, that the time is coming when the Gentiles 
will be grafted into the good tree — the tree of eternal life. 

Now, after God has shown the prophet the future prospect 
of the Gentile, He tell him to go and warn His chosen of the 



KATJON AND F6miATJO.N. H>3. 



Ui. 



things which shall come to pass. And after the Lord lifto 
prophet upon his feet, Tie said : * "Son of man, T send thee 
to the children of Israel, to a rebel lions nation that h. . { i 
rebelled against me: they and their fathers liave transgre red 
against me, even unto this very day." — Ezekiel ii, 3. 

It is plain enough to see that the prophet's mission was to 
the Jew, yet his work was among briers and thorns and scor- 
pions. But God encourages him, and says: '-And thou, son 
of man, be not afraid of them, neither be afraid of their wor« s, 
though briers and thorns be with thee, and thou dost dwell 
among scorpions: be not afraid of their words, nor be dismayed 
at their looks, though they be a rebellious house/'— Ezekiel ii, 
6. The briers, thorns and scorpions mentioned here are the Gen- 
tiles and all those that were numbered with them. 

In the third chapter and fifth verse, God says: u For thou 
art not sent to a people of a strange speech and of a har ! lan- 
guage, but to the house of Israel." And further on in this sdmo 
chapter, the prophet has another vision of the living creatures. 
It is a hearing vision he has this time, for he says : "J heard 
also the noise of the wings of the living creatures that touched 
one another, (these living creatures touched each other, repre- 
sentative of the mingling of .lew and Gentile), and the noise of 

the wheels over against them, and a noise of a great rushing." 

Ezekiel iii, 13. Now, all this is a vision, but it comes to the 
prophet from God, and it is concerning the Jew and the 
Gentile. 

In the thirteenth verse of the fourth chapter the Lord 
says: "And the Lord said, Even thus shall the children of 
Israel eat their defiled bread among the Gentiles, whither I will 
drive them." And to confirm this fact we need but quote the 
fifteenth verse of the fifth chapter of EzekieJ : "So it shall be 
a reproach and a taunt, an instruction and an astonishment un- 
to the nations that are round about thee, when I shall execute 
judgments in thee in anger and in fury and in furious rebukes. 
I the Lord have spoken it." 

Now all this, and previous scriptures that we have quoted, 
proves beyond doubt the fact that in the very beginning two 
nations existed, the one being the Gentile, and the other the 



164. CREATION AND FORMATION. 



Jewish nation. And again in speaking of the Gentiles as beasts, 
or numbered with them, the seventeenth, or last verse of the 
fifth chapter throws much light upon that subject: "So will I 
send upon you famine and evil beasts, and they shall bereave 
thee; and pestilence and blood shall pass through thee; and I 
will bring the sword upon thee. I the Lord hath spoken it." 

By turning back to the twenty-ninth chapter of Jeremiah 
and beginning with the first verse, we learn that those who 
were numbered with the beasts are Gentiles — the king of 
Babylon and his followers. He carried Israel away into cap- 
tivity, and after this had happened, Jeremiah, the prophet, sent a 
letter to the captives in Babylon ; to the elders, the priests, the 
prophets and to all the people that were lead off into captivity, 
commanding them to keep quiet there. Here we see the Jews 
pounced upon by evil beasts and carried away as captives to be 
scattered among all the nations of the Gentiles, yet a remnant 
of God's people shall be saved. 

In the eighth verse of the sixth chapter of Ezekiel God 
says: "Yet will I leave a remnant, that ye may have some that 
shall escape the sword among the nations, when ye shall be 
scattered through the countries." 

From God's first work of creation and formation up till the 
present day we find the Gentile and the Jew side by side. 
From the time of Adam's fall in the garden of Eden to the 
time of Christ, the Jews toiled and labored hard un ler Gentile bur- 
den. During the long time of righteous servitude they ignorantly 
struggled on towards the Ever-living Light; the Star of Beth- 
lehem ; the Light of the World ; the Giver of Eternal Life; the 
Hedeemer and Healer of the Broken-hearted. Their former 
glory had departed from them, and when the Lord passed by 
them He saw them polluted in their own blood. (See Ezekiel 
xvi, 6). Nature now by disobedience has taken its course 
which before was barren. 

"And thy renown went forth among the heathen for thy 
beauty : for it was perfect through my comeliness, Avhich I had 
put upon thee, saith the Lord God." — Ezekiel xvi, 14. 

In the twentieth, twenty-first and twenty-second verses of 
this snme chapter, the Lord says: "Moreover thou hast taken 



CREATION AND FORMATION. 165. 



thy sons and thy daughters, whom thou hast borne unto me, 
and these hast thou sacrificed unto them to be devoured. Is 
this of thy whoredoms a small matter. That thou hast slain 
my children, and delivered them to cause them to pass through 
the fire for them? And in all thine abominations and thy 
whoredoms thou hast not remembered the days of thy youth, 
when thou wast naked and bare, and wast polluted in thy 
blood." 

All this befell them after they had sinned against God, but 
before this had happened, God says: "And as for thy nativity, 
in the day thou wast born thy naval was not cut, neither wast 
thou washed in water to supple thee; thou wast not salted at 
all, nor swaddled at all. None eye pittied thee, to do any of 
these unto thee, to have compassion upon thee ; but thou wast 
cast out in the open field, to the loathing of thy person, in the 
day that thou wast born." — Ezekiel xvi, 4-5. 

You see by this that their first estate was pure and unde- 
nted, but after they had sinned they made a covenant with 
death and with hell, as we find it recorded in the fifteen verse 
of the twenty-eighth chapter of Isaiah : "Because ye have 
said, We have made a covenant with death, and with hell are 
we at agreement; when the overflowing scourge shall pass 
through, it shall not come unto us: for we have made lies our 
refuge, and under falsehood have we hid ourselves :" And in 
the sixteenth verse the Lord says : "Therefore thus saith the 
Lord God, Behold, I lay in Zion for a foundation a stone, a tried 
stone, a precious corner stone, a sure foundation : he that 
believeth shall not make haste." And in the eighteenth verse 
the Lord goes on to say that their covenant with death shall be 
disannulled, and that their agreement with hell* shall not stand. 

When Adam became a transgressor he became subject to a 
natural death, and also a spiritual death crept upon him. The 
beastly state that his violation of the laws of Almighty God 
placed him in is the hell of earth. There is another hell, but it 
is a spiritual one. The fiery hell that a man is placed in in 
this life is the consuming of the flesh. This is true, and it is 
true that whenever the Jews mingled with the Gentiles they 
had hell fire in their members; a literal hell that mi^ht be 



160. CREATION AND FORMATION, 



called a spiritual hell that existed in the hody, and a spiritual 
hell that could not be called a literal hell, that existed in the 
immortal. This is the hell that smote the immortal man six 
thousand years ago. it is the moral hell of to-day, and the 
spiritual hell to-morrow. "Thou hast slain my children and 
delivered them to cause them to pass through the fire for them." 
In this vision of the prophet (rod shows him the things that 
have been ; the hell spoken of, which was the mingling of the 
Jews with the Gentiles. Yes, in the earlier ages of the world 
the sons Of (rod took to themselves the daughters of men, and 
it repented the Lord that He had made man on the earth. He 
was sore displeased with this hellish state of affairs, and so He 
brings on a flood and destroys man, whom He had made on the 
earth, with the exception of a few. And now to get more light 
upon the things which have been, and the evils of old time, we 
will have to follow the prophet Lzekiel more closely. We 
have been wandering away a little, but we will come back. 

In this same sixteenth chapter of TCzekiel and in the twen- 
ty-sixth verse we have these words : "Thou hast also committed 
fornication with the Egyptians thy neighbours, great of flesh ; 
and hast increased thy whoredoms, to provoke me to anger." 
Xow the thought here is that these tilings have been. Not that 
they are, but that they have been. The prophet sees through a 
vision given him by God the multiplied evils of old; the down- 
fall of the Jew; his sorrow; and the hard hearted, victorious 
Gentiles. And in the twenty-ninth verse God, through His 
prophet, says: "Thou hast moreover multiplied thy fornication 
in the land of Canaan unto Chaldea ; and yet thou wast not satis- 
lied herewith." And in the thirtieth, thirty. first and thirty-sec- 
ond verses he says :' 

"How weak is thine heart, saith the Lord God, seeing thou 
doest all these things, the work of an imperious whorish woman ; 
In that thou buildest thine eminent place in the head of every 
way, and inakest thine high place in every street; and hast not 
been as a harlot, in that thou scornest hire ; But as a wife that 
committeth adultery, which taketh strangers instead of her hus- 
band !" 

Now, then, in the beginning of our writing of this present 



CREATION AND FORMATION. 107. 

work, one of our great points was to show to the world the dif- 
ference between the Gentile and the Jew, and also that the fruit 
of the tree which the foreparents of the Jews were commanded 
not to touch, was the mingling of the Jews with the Gentiles. 
And every scripture, or portion of scripture, that we have 
brought forth to prove this idea, proves it beyond doubt. This 
we leave to any candid mind to decide whether we are right or 
wrong. Our foundation is scripture, and he who believes that 
the bible is true must also believe that which it teaches is true. 
A great many people are willing to admit that certain portions 
of the bible are true, but it seems they want to throw away other 
portions of it. If we rightly divide the word of God we will 
not feel like throwing any of it away. The bible is true — every 
word of it. 

Think of a man, a poor weak creature, (like as are some of 
our modern infidels) trying to tear down a temple which took 
God six thousand years to build. When God builds a temple 
He lays a good foundation and let no man be so foolish aw to 
think himself capable of tearing down what God has built up. 
Some men have been smart enough to overturn the bible, as they 
supposed that they had done, and well did they succeed ; but 
the bible being a cube, a solid cube, they have turned it right 
side up every time. They never turned it wrong side up. A cube 
is right side up any way }^ou might turn it. Also, a great many 
ministers of the gospel there are, that do the bible more harm 
than good. They want to do good and they take the bible as 
their guide, but very frequently it so happens that they are 
compelled to take certain historical facts to prove bible truths. 
In this they do the bible an injustice. They link it to history. 
This is wrong. The bible is its own defense. God's word does 
not lack ; it is complete within itself. God has so arranged His 
Holy word that even an immature mind can understand it when 
it is rightly divided. If we do not the bible this one justice, 
then, of course, we will find it to contain a great manv mvster- 



168. CHE A TIO N A N I ) FO RM A T I < > X 



ies. Well, God says : "Unto you it is given to know the myster- 
ies." Now in speaking about the nativity of the Jews it is nec- 
essary for ns to look back to the garden of Eden. That is the 
birthplace of the Jew. In the prophet's, Ezekiel's, vision of the 
past God shows to him the downfall of Adam, the Jew ; and 
whilst God is showing him all this, the prophet sees Adam in 
his shameful state, and says that as for thy nativity, in the day 
that thou wast born etc. ; there was no eye to pity thee ; thou 
was cast out in the open field to the loathing of thy person, in 
the day that thou wast born. Now all this is in harmoiry with 
what is said in the second chapter of Genesis, and after they 
fell, God passed by them and saw them polluted in their own 
blood, and said unto them "live, yea live." And God clothed 
them with skins. All this Ezekiel sees in a vision, as we fin 1 it 
recorded in the tenth verse of the sixteenth chapter of Ezekiel : 
"I clothed thee also with broidered work, and shod thee with 
badgers' skin, and I girded thee about with fine linen, and I 
covered thee with silk." But thou hast not remembered the 
days of thy youth. 

Oh, dear reader, this sixteenth chapter of Ezekiel is full of 
bright gems. It is a true vision of the past, present and future. 
The bible is so plain on this that it seems useless for us to 
attempt to say much about it. The bible is its own commenta- 
tor. It sets forth the Gentile and the Jew from the very begin- 
ning. It sets forth the king and the slave. The Jew was gen- 
erally the slave — a slave to sin. In the garden of Eden he ate 
the sour grape, or more properly speaking, he ate the sour grape 
after he violated the laws of God. God warned him, but he 
heeded not. 

In the eighteenth chapter of Ezekiel and the second verge 
hear the Lord saying : "What mean ye, (He is now speak- 
ng to the Jews) that ye use this proverb concerning the land 
of Israel, saying, The fathers have eaten sour grapes, and the 
children's teeth are set on edge?" This thought carries us 
back again to the birthplace of Adam and of mother Eve. She 
first ate of the forbidden fruit, which was nothing more nor 
Less than being intimate with a Gentile man. And she con- 
ceived and bare Cain, and Cain was the wicked one and Abel 



i 



CREATION AND FORMATION. 1(39. 

was his brother; and when God looked that this pure vine 
which He had planted in the garden should bring forth grapes, 
behold it brought forth wild grapes — Cain and Abel. 

The prophet Ezekiel sees all these things that have hap- 
pened in the past, by vision. God is with him and instructed 
him. But what mean ye by the proverb, The fathers have 
eaten sour grapes and the children's teeth are set on edge? 
Reader, we will tell you why this parable was used. In the 
olden time there were a great many Jews that were so very 
delicate, so nice, and so highly fastidious, and so unbecomingly 
ostentatious that they could not, or would not use the proper 
words to convey the right meaning of such sentences as we 
have them recorded in the word of God, and of which some of 
our nice pious christians of to-day speak about as being vulgar. 
God says: "Thou hast played the whore also with the Assy- 
rians, thou hast played the harlot with them, and yet couldst not 
be satisfied," etc., but they say, "Thou hast eaten the sour 
grapes," etc. To speak the plain truth is too much for some 
people. The Jews of old used the proverb, "Thou hast eaten 
the sour grapes," instead of saying "Thou has committed 
whoredom, or fornication." A great many people have gotten 
erroneous ideas of God's holy word just in this way. It is not 
Avrong, nor is it vulgar to speak the truth in words as 
plain as God does. Of course, people can run to extremes in 
either direction if they please ; but God's way is not man's 
way. Let us follow God. The Lord says, speaking of this 
proverb: "As I live, saith the Lord God, ye shall not have 
occasion any more to use this proverb in Israel. Behold, all 
souls are mine; as the soul of the father, so also the soul of the 
son is mine : the soul that sinneth, it shall die." — Ezekiel xviii, 
3-4. The eating of these sour grapes was destruction to the 
Jew. The soul that sinneth it shall die. In the sixth verse the 
Lord goes on to assure His people that if they do not these 
abominable things, such as eating upon the mountains, and the 
lifting up of their eyes to the idols of the house of Israel, and 
defiling not themselves with their neighbors' wives, nor come 
near to the menstruous woman, they shall surely live. By 
turning to the twentieth chapter and seventh and eighth verses. 



170. CREATION AND FORMATION. 



we have these words: "Then said I unto them, Cas' ye away 
every man the abominations of his eyes, and defile not your- 
selves with the idols of Egypt: T am the Lord your God. But 
they rebelled against me, and would not hearken unto me: 
they did not every man cast away the abominations of their 
eyes, neither did they forsake the idols of Egypt: then I said, 
I will pour out my fury upon them, to accomplish my anger 
against them in the midst of the land of Egypt." 

The idols here spoken of are the Gentiles, the great abomi- 
nation to Israel. It has been the command of God ever since 
man was placed on earth to keep away from the Gentiles. In 
the beginning the Jews saw that the daughters of the sons of 
men were fair to look upon, they look of them wives for them- 
selves; and it repented God that He had made man on the 
earth. Yes, this marrying strange wives was the great abomi- 
nation, and it had been so (until Christ came into the world to 
tear down the middle wall) for ages. The prophet Ezekiel was not 
ignorant of this one fact. He knew the commands of God. He 
was a child of God, and He instructed him like a father. 

In the thirtieth and thirty-first verses of the twentieth 
chapter of Ezekiel, God says to the prophet: "Wherefore say 
unto the house of Israel, Thus saith the Lord God; Are ye 
polluted after the manner of your fathers? and commit ye 
whoredom after their abominations? For when ye offer your 
gifts, when ye make your sons to pass through the fire, ye 
pollute yourselves with all your idols, even unto this day: and 
shall I be inquired of by you, O house of Israel? As I live, 
saith the Lord God, I will not be inquired of by you." 

You might be lead to inquire who their fathers were. We 
can answer this in a very few words, but we think the reader is 
just as capable of answering this question as we are. If we 
start with Adam and run on down the line of the past genera- 
tions, it will not be hard to find the forefathers of the Jews. 
There was Tsaae, Jacob and Abraham. These great men were 
forefathers of the Jews. In them all nations of the earth were 
Mossed. This does not include? the Gentile, for he had not yet 
been numbered with the Jew. He was numbered with the beasts 
of the field. This we have repeated a great many times, and we 



CREATION AND FORMATION. 171. 

will repeat it again. In the thirty-first verse of the twenty- 
first chapter of Ezekiel, God says: 

"And I will pour out mine indignation upon thee; I will 
blow against thee in the fire of my wrath, and deliver thee into 
the hand of brutish men, and skilful to destroy/' Yes, this is 
true of the Gentiles. They are brutish, and they are skilful to 
destroy. They are always ready to destroy God's people. But 
God's people are somewhat to blame for allowing themselves to 
be carried away by this brutish people. They knew the command 
of God, and they were held responsible for the violation of the 
same. In the twenty-sixth verse of the twenty-second chapter, 
speaking to the Jews, God says: "Her priests have violated 
my law, and have profaned mine hoty things: they have put no 
difference between the holy and profane, neither have they 
shewed difference between the unclean and the clean, and have 
hid their eyes from ray sabbaths, and I am profaned among 
them." 

And now to press forward with bible facts and thoughts in 
connection with the above facts and thoughts, we will turn to 
the twenty-third chapter of Ezekiel and second and third ver- 
ses, which read: "Son of man, there were two women, the 
daughters of one moth3i\ And they committed whoredom in 
Egypt; they committed whoredom in their youth: there were 
their breasts pressed, and there they bruised the teats of their 
virginity." 

The nineteenth and twentieth verses say : "Yet she mul- 
tiplied her whoredoms, in calling to remembrance the days of 
her youth, wherein she had played the harlot in the land of 
Egypt. Eor she doted upon their paramours, whose flesh is 
as the flesh of asses, and whose issue is like the issue of 
horses." Yes, they multiplied their evil ways in the days of 
their youth, when they were but few. They doted upon their 
paramours; that is to say, they were intimate with the Gentiles, 
then called Egyptians, and their flesh was as the flesh of asses. 
They were numbered with the beasts. 

By reading the thirtieth verse of this same chapter we 
learn that God is going to turn the Jews over to the Gentiles 
because they have gone contrary to His lawful command. The 



172. CREATION AND FORMATION. 

Lord says : "I will do these things unto thee, because thou 
hast gone a whoring after the heathen, and because thou art 
polluted with their idols." 

"Thus will I cause lewdness to cease out of the land, that 
all women may be taught not to do after your lewdness. And 
they shall recompense your lewdness upon you, and ye shall bear 
the sins of your idols : and ye shall know that I am the Lord 
God."— Ezekiel xxiii, 4849. 

Now, going on to Ezekiel xxviii, 12, 13, 14, 15, 16, 17, 18, 
we find scripture that coincides with the subject of our work. 
Of course the whole bible is for u-3 and none of it against ns. 
It bears us out in our points, and these few verses are of great 
importance. We will quote some of them. 

The word of the Lord came unto the prophet sayiug: 
"Son of man, take up a lamentation upon the king of Tyrus, 
and say unto him, Thus saith the Lord God; Thou sealest up 
the sum, full of wisdom, and perfect in beauty. Thou hast 
been in Eden the garden of God; every precious stone was 
thy covering, * Thou art the anointed cherub that covereth ; 
and I have set thee so : thou wast upon the holy mountain of 
God ; thou hast walked up and down in the midst of the stones 
of fire. Thou wast perfect in thy ways from the day that thou 
wast created, till iniquity was found in thee. Thine heart was 
lifted up because of thy beauty, thou bast corrupted thy wisdom 
by reason of thy brightness: I will cast thee to the ground, I 
will lay thee before kings, that they may behold thee. Thou 
hast defiled thy sanctuaries by the multitude of thine iniquities, 
by the iniquity of thy traffick; therefore will I bring forth a 
fire from the midst of thee, it shall devour thee, and I will 
bring thee to ashes upon the earth in the sight of all them that 
behold thee/'— Ezekiel xxviii, 12, 13, 14, 15, 17, 18. 

Now then, the Lord is speaking of the Gentiles. But some 
may be in doubt as to this being true, and also it may lead 
them to inquire if it is not the Jews whom God is talking to, 
or talking about, and if we arc not mistaken in regard to them 
being Gentiles. For, you may say, the fourteenth verse says: 
"Thou art the anointed cherub that covereth ; and I have set 
thee so/' Are yon not mistaken ? Is it not true that God is 



CREATION ANJJ FORMATION. 1 t 3. 

talking of Hie holy people ? We answer that if we had no other 
scripture to prove that God does not speak of the Jews here, 
then you might have very good reason to believe that He does 
speak of t3 e Jews. But we shall bring forth scripture to prove 
that it is the G-entile that God is speaking of, and we will 
endeavor to give the necessary light upon this point in view. 

"Thou art the anointed cherub that covereth, and I have 
set thee so." ISTow this portion of scripture has a greater ten- 
dency to prove that God is talking to the Gentile than it has of 
proving that He is speaking concerning the Jew. We want 
you to take particular notice of what God says : "Thou art the 
anointed," etc., and not, "Thou art my anointed." To say 
thou art the anointed, is the same as to say thou art not mine 
anointed, but the anointed, for I have set thee so. There is as 
much difference be ween "the anointed" and "mine anointed," 
as there is between day and night. The one alone stands a 
living gem by it, c elf. 

Let us now go back to God's work of creation — His work 
of creation on'the sixth dry. H? craatel ma 1, a Gentile man, 
though He was not at that time called a Gentile, but he was a 
Gentile all the same, for we trace the Gentile back to him. 
And he was created and given great power, and his dominion 
was over all the earth, and over the fish of the sea, and the 
fouls of the air, and over every living thing that moveth upon 
the earth. His dominion was over all, for he was the anointed 
cherub that covereth. God made him so. His dominion was 
the covering, and it covered the whole earth. But the domin- 
ion of "his anointed" was not much. His dominion was over a 
little piece of earth — a very little piece — a small garden — and 
he was commanded to keep it and dress it. 

Now is it not plain enough to see, from what we have so 
far said concerning the Gentile, that he is the anointed cherub 
that covereth ? Oh, dear reader, nothing can be plainer. The 
Gentile's ruling power covered all the earth. Even in the gar- 
den of God he is found. In the above fifteenth verse God says : 
"Thou was perfect in thy ways from the day that thou wast 
created, till iniquity was found in thee." 

Yes, God savs to him, "Thou hast been in Eden." He does 



174. CREATION \XI) FORMATION. 



not say, "I placed thee in Eden,' 7 but "Thou hast been in Eden." 
This is the birthplace of the Jew, the very place where mother 
Eve was deceived by him. Now all this ten Is to strengthen 
what we have previously said concerning thi .ient'le man. 
Truly he was in Eden, the garden of God. Some might think 
thatthisman was trespassing by being in the garden, but this 
was not so. His dominion justified him. But since the time 
that God had given him his dominion, satan had been cast out of 
heaven and had taken possession of the Gentile, and taking 
advantage of his ruling power presented his temptations to the 
woman upon the point of the forbidden fruit. The wrong was 
in the man and woman that God had placed in the garden when 
they yielded to the temptations and violated God's command 
given to them, and not so much the Gentile's for his covering 
was his dominion, and his dominion was over all the earth. 
This was the anointed power that God gave him. 

The definition of the word "cherub" is "beautiful." Then 
he was beautiful. Yes he was very beautiful, very beautiful. In the 
seventeenth verse ox the twenty-eighth chapter of Ezekiel, Gcd 
says : "Thine heart was lifted up because of thy beauty." Also 
his great beauty was a charming cover overspreading the Jew. 
When the sons of God saw that the daughters of the sons of 
men were fair, they took of them wives, etc. Most certaii ly 
they were fair. God anointed them with beauty — the anointed 
cherub that covereth. Is there anything else that this Gentile 
man was anointed with ? Yes, for here are a few words that 
prove it: "Thou hast corrupted thy wisdom by reason of thy 
brightness." So there, this teaches us that he was anointed with 
wisdom, and his wisdom was corrupted by reason of his bright- 
ness. 

Now then, let us, for a little while, look at the meaning of 
the word "brightness" or, if so to speak, the word "subtile." 
The definition that Webster gives to the word "subtile" is "fine, 
thin." But we shall add to it more t) an that: "earthly wis- 
dom, knowledge, being wise." We give to the word subtile this 
definition, because it is bible. If God's- word is right in giving 
this definition of the word subtile, then Webster is wrong. To 
show what the meaning of the word '-subtile" is, as it is given 



CREATION AND FORMATION. 1 



in the bible, we need, but quote a few verses of the twenty-eighth 
chapter of Ezekiel, beginning with the second verse : "Son of 
man, say unto the prince of Tyrus, Thus saith the Lord God ; 
Because thine heart is lifted up, and thou hast said, I am a god, 
I sit in the seat of God, in the midst of the seas; yet thou art a 
man, and not God, though thou set thine heart as the heart of 
God : Behold thou art wiser than Daniel ; there is no 
secret that they can hide from thee : With thy wisdom and 
with thine understanding thou hast gotten thee riches, and hast 
gotten gold and silver into thy treasures : By thy great wis- 
dom and by thy trarnck hast thou increased thy riches, and thine 
heart is lifted up because of thy riches : — Ezekiel xxviii, 2-5. 
Now then, if the bible is right, why not accept its doctrine ? The 
above verses we have quoted merely to give the reader the true 
meaning of the word "subtile." We could produce more scrip- 
ture to this effect, but we think this is sufficient for the present. 

Xow then, we will turn our attention to this Gentile man 
again. This man has been in Eden. He was very beautiful in 
his day, and he was the anointed cherub that covereth because 
God had ma^e him so. The question may be asked : Was not 
Adam, the Jew, beautiful also? We have no scripture to prove 
this. But the Gentile man was beautiful because he was created 
in the likeness of God, and God is perfect in beauty. The Jew 
was formed from the dust of the ground, hence he could not 
have been very beautiful, for God says : "I did not choose you 
because you was beautiful." The bible does not say that Adam 
was made in the image or likeness of God but simply that he 
was formed out of the dust of the ground. 

In speaking about this formed man, Flavius Josephus says : 
(He is here speaking of what Moses said concerning the formed 
man). "God took the dust of the ground, and formed man and in- 
serted in him a spirit and a soul. This man Avas called Adam, 
which the Hebrew tongue signifies one that is red, because he was 
formed out of red earth compounded together, for of that kind is 
virgin and true earth." Hence, it is not at all likely that Adam 
was beautiful. An 1 furthermore, when the sons,of Go 1 saw that 
the daughters of the sons of men were fair, they took them for 
wives. 



170. CREATION AND FORMATION. 



Now this is not the point that we wish to argue just now. 
What we want i ■ to bring forth scripture showing that the peo- 
ple spoken of as being the j eople of Tyrus were not Jews. 
Let us turn back to the twenty-fifth chapter of Jeremiah, begin- 
ning with the seventeenth verse: 

"Then took I the cup at the Lord's hand, and made all the 
nations to drink, unto whom the Lord had sent me: To wit, 
Jerusalem, and the cities of Judah, and the kings therof, and 
the princes thereof, to make them a desolation, an astonishment, 
a hissing, and a curse; as it is tins day; Pharaoh king of 
Egypt, and his servants, and his princes, and all his people; 
and all the mingled people, and all the kings of the land of Uz, 
and all the kings of the land of the Philistines, and Ashkelon, 
and Azzah, and Ekron, and the remnant of Ashdod, Edom, 
and Moab, and the children of Amnion. And all the kings of 
Tyrus/' * — Jeremiah xxv, 17-22. 

Now this, we think, is sufficient to show that the people of 
Tvrus were not Jews, but Gentiles. Of course there might 
have been mingled people among the people of Tyrus. We do 
not deny this, but if there were mingled people among the 
people of Tyrus they were counted Gentiles and not Jews. In 
this twenty-eighth chapter of Ezekiel the Gentiles are set up as 
being wise: "By thy grctt wisdom and by thy tiuffiak hast thou 
increased thy riches." * (See fifth verse). 

Now all this was true of the Gentile for a great many 
ages. He was created on the sixth day and g'ven .: .ro.it 
wisdom, knowledge and power. 

Before we go any further we wish to say a few words con- 
cerning this Gentile man as being created on the sixth day, 
and also God's work of formation as it is recorded in the 
writings of Flavins Josephus. We do not intend to get away 
from the subject of our work, nor do we intend to gather any 
thoughts whatever from the writings of Josephus to bear us out 
in any one point of biblical doctrine. The bible fights its own 
way through this world. What we shall do is simply to show 
where Josephus is wrong. 

In the first place he does not give God's word and work of 
creation its just due. It is said that he gave just what he 






CREATION AND FORMATION. 177. 

received. This is true as far as it goes. The truth is. he gave 
just what he understood of \vl at he ha 1 received. He wrote fluent- 
ly after the manner of Moses. He did not thoroughly under- 
stand God's work of creation. He wrote from Moses, but he 
did riot understand him — -not altogether. He was a Jew him- 
self, and with them he deals very justly. But what is he going 
to do with the G-entiles? He leaves them out of God's work of 
creation. This is where he is wrong. The axe that he used to 
hew out the temple timber has long since been buried deep, 
but we shall dig it up and with it cut down this same temple. 
It has stood long enough. Josephus, in taking up the writing 
of Moses, loses sight of the one great important fact in God's 
holy word. In this he is like thousands of great commentators 
of to-day. For he, as a great Jewish light in the world, fails 
to comprehend the true meaning of God's holy word as we have 
it recorded in the first chapter of Genesis. He starts out with 
the origin of his own people, beginning with Adam, and speaks 
of him as though he was the first man, and that there was none 
other before him. God's work of formation is all he has with 
a man included, and his work of creation does not include man, 
but beasts only. He knew that there was a work of creation 
before formation, but the including of a man in the former he 
leaves out, and considers God's work of creation a creation of 
beasts only. Of course the Gentiles are numbered with the 
beasts, and had been from the very beginning, but Josephus 
does not mention this for the simple reason he knows nothing 
about it. Therefore, it is not wrong to place him in the error. 
He starts out with God's work of formation after the sixth day, 
and leaves out the most important fact in His work of creation. 
On the sixth day God created beasts and man, and that man 
had dominion over all the earth, including the fowls of the air, 
the fishes in the sea, and beasts of the earth, and after the 
sixth day God formed man and called His name Adam. This is 
the man whom Josephus deals with. The first chapter of Gene- 
sis he leaves behind in the dark. In his writings you do not 
see the most important point of the work of creation. The 
great light he leaves burning under a bushel, and all around it 
darkness is spread. This place is the place where all bible 



178. CREATION AND FORMATION, 



mysteries are born; it is the place where man falls; the mighty 
eha -'?n ; the deep gulf down which thousands of poor souls 
have been freighted to an under world of doubt, strife, fear 
and unbelief — the undelayed word of God. For untold ages of 
the past this has been the harvest of the world. Men have 
reaped it. They have gathered, not the golden fruit itself, but 
the dregs. The most nourshing of all food turned into gall. 
God's holy word was stunned by baneful influence, but it has 
lived through it all. The bible has been unjustly dealt with. 
Men have bruised it, and the result is the world is full of unbe- 
lievers. The lights of modern orthodoxy carting its rays of 
light upon the bible on one side, spreads universal darkness on 
the other, and multitudes are stumbling and falling here and 
there, and everybody crying out: "Lost! this is not the way; 
the path is rough, not smooth !" The christian man of to-dr ; y 
says that the christian's path is rough. That means he has 
trials, troubles and tribulations. We will admit this, for there 
is a cross for everyone. But the rough path we have reference 
to is the false teaching of the bible, hence, under such pernic- 
ious, fabulous-like doctrine, everyone has a right to think him- 
self lost, and in his unbelief he is justifiable before God, and 
should be in the eyes of the world. The time was when 
unbelief in the christian religion was counted a crime — a crimi- 
nal offence against God — and in thousands of cases death paid 
the penalty. This was wrong. To put a man to death because 
he has no taste for poison is monstrously absurd and cruel. 
Such has been the state of affairs in times past, and even to-day 
infidels are put to death inwardly simply because they don't 
like the poison. Who does? 

Ah, dear reader, if we rightly divide the word of God there 
will be no poison. However, if we start with the first chapter 
of Genesis, the work of creation, and take with us the second 
chapter, the work of formation, we can safely go through the 
bible. But some may ask : "Was not the writing of Moses a 
tradition handed down to him by his forefathers?" We answer 
no; for God's word does not teach us that the writing of Moses 
was a tradition handed down to him from his forefathers. God 
talked with Moses face to face, and Moses was with God fortv 



CREATION AND FORMATION. L/9. 



days and forty nights upon the Mount, and he received his 
laws and the laws for the people from God. God also gave 
him an account of His work of creation and formation. All 
this Moses received from G-od. The idea that the writings of 
Moses was a tradition handed down to him is all false. 
The bible does not teach such doctrine. The writings 
of Moses are just as God go mm m led they should be, 
but as we have said before, the first chapter of Genesis has 
been smothered for ages. The most learned men the world has 
ever produced have failed, either intentionally, or ignorantly, 
to give God's work of creation its just due. Josephus builds on 
formation. This is a good foundation, but it is not all. There 
is a created man, and Josephus fails to see him from the fact 
thatme is looking through a dark glass, and everything appears 
to be dark. It could not be otherwise. He is aware of the 
fact that there was once a people which were not a people. He 
considers them to be branched off Jews, but this is untrue. 
The branched off Jews were the sinning Jews, and they were 
un^er the condemnation of death only. And if it be true, as 
Josephus says, that the branched off Jews were a people which 
were not a peop'e then it follows that there was another people 
outside of the sinning Jew. If not, how then did the sinning 
Jew become a sinning Jew? The cast off Jews were those that 
mingled with another race of people. Who were those people? 
The good commit no sin by mingling with the good. The 
great abomination to the Jew was his mingling with — with 
who? 

Ah, dear reader, is it not plain enough to see that there 
was another race of people clear outside of the Jewish peojde? 
Most certainly. And this race of people are the Gentiles — the 
outgrowth of creation. From the time Adam was formed and 
placed in the garden of God we find him and the Gentile side 
by side ever after. And as we look back over the past con- 
flicting ages of sin and death and hell, we see the hoi}- children 
of God buffeting the .fiery elements of creation only to dissatis- 
faction. We see them battling and struggling against the 
mighty power of the prince of the air in the prince of Tyms, 
the anointed cherub that covereth, and all the hosts of an 



CREATION AND FORMATION. 



eastern world. There they lie upon -the dreary plain of sin 
and death, dead and wounded, and their life's blood spilling 
into an untimely Gentile grave. 

Is it not plain enough now, dear reader, to see the mistake 
Josephus made? He did not start out right, therefore he could 
not end right. We will admit that he has been a great light in 
the world, but this same great light is a semi-light to only ore 
side of the question. He is like thousands of so-called bible 
commentators to-day. The first chapter of Genesis being dark 
to them, they simply pass it over and say: "This is what God 
imagines he will do." Now how does such a theory as that 
harmonize with the second chapter of Genesis? It docs not 
harmonize with it at all, for if it be true that in the first chap- 
ter of Genesis God imagines He is going to do all this, then it 
follows that God is not a God of power. Why? Simply 
because He fails to do what He says He will do. He 
imagines He will create man, and then He turns right around 
and makes him out of dirt. He failed to create him for the 
reason that He did not have the power. He had to form him. 
Now what kind of a doctrine is this to set before the world? 
What sort of a God have we any way? Avoiding to the 
stilted gospel of the world, God is a boaster, not a doer. He 
fails to do what He says Ho will do. The God we worship is 
able both to create and form. Yon know that Christ tol 1 us to 
beware of false prophets. He say f. they •• "com) to you in 
sheep's clothing, but inwardly they were ravenous wolves. Ye 
shall know them by their fruits: Do men gather grapes of 
thorns, or figs of thistles? Even so every good tree brings forth 
good fruit; but a corrupt tree bring forth evil fruit." — Matthew 
vii, 15-17. 

The world is full of false prophets, or false teachers, as 
they are better known. We do not sixy that all teachers are 
altogether false, for a mighty bad man he must be if he has no 
good in him at all. What we claim is this, (and we have good 
grounds, too), that all these great bible commentators have 
misunderstood God in His work of creation. Creation, they 
eay, is formation, and formation is creation. This is where 
bhey all are mistaken. Creation is not a. substitute for forma- 



CREATION AND FORMATION. 181. 

tion. Creation is to make something out of nothing, and 
formation is to make something oat of something already 
created. 

5io\v, after this exposition, we remark that if a man does 
not thoroughly ua lerstund the subject of his discourse, he is 
sure to make a mistake. If he tells the truth he tells it 
ignorantly. Take, for example, the life and works of Hugh 
Miller. Very few men have done the work that this man, in 
his geological work, has done. He even strove and labored 
hard to harmonize the teachings of the bible with the teach- 
ings of science. This one man, by himself, all alone upon the 
fields of science and bible plains, has done more for the enlight- 
enment of the human race than ten thousands of the best pulpit 
theologians are doing to-day. But even this great man fails to 
give God's work of creation its full meaning. He leaves out 
the most important point, and that is the creation of man on 
the sixth day. He starts with Adam, the formed man. This 
is where all bibl 3 students make their first mistake. Let him 
start out with Gentile and Jew and his life will be glorified by 
his bible — a bible without mysteries. 

With these few remarks we will turn again to our work in 
the book of Ezekiel and endeavor to give more light on the 
subject, "The people of Tyrus were not Jews." We will quote 
scripture to this effect: 

"Son of man, set thy face again: t Pharaoh king of Egypt, 
and prophesy against him, and against all Eg} T pt ; Speak and 
say, Thus saith the Lord God; Behold, I am against thee, 
Pharoah king of Egypt, the great dragon that lieth in the 
midst of his rivers, which hath said, My river is mine own, . 
and I have made it for myself." — Ezekiel xxix, 2-3. 

We shall not quote any more scripture from this chapter, 
nor from the next, but will pass on to the thirty-first chapter 
where we find these words: 

"Son of man, speak unto Pharaoh king of Egypt, and to his 
multitude ; Whom art thou like in tlrv greatness? Behold, the 
Assyrian was a cedar in Lebanon with fair branches, and with a 
shadowing shroud, and of a high stature ; and his top was among 
the thick boughs. The waters made him great, the deep set 



182. CREATION AND FORMATION. 



him up on high with her rivers running round about his plants, 
and sent out her little rivers u.tto all the trees of the field. 
Therefore his height was exalted above all the trees of the 
field, and his boughs were multiplied, and his branches became 
long because of the multitude of waters, when he shot forth. All 
the fowls of heaven made their nests in his bjughs, and under 
his branches did all the beasts of the field bring forth their 
young, and under his shadow dwelt all great nations. Thus was 
he fair in his greatness, in the length of his branches: for his 
root was by great waters. The cedars in the gar len of God 
could not hide him : the fir trees were not like his boughs, and 
the chestnut trees were not like his branches ; not any tree in 
the garden of God was like unto him in his beauty. I have 
made him fair by the railtibule of his branches; so that 
all the trees of Eden, that were in the garden of God, envied 
him." — Ezekiel xxxi, 2-9. The eighteenth verse reads : "To 
whom art thou thus like in glory and in greatness among the 
trees of Eden ? yet shalt thou be brought down with the trees 
of Eden unto the nether parts of the earth : thou shalt lie in 
the midst of the uncircumcised with them that be slain by the 
sword. This is Pharaoh and all his multitude, saith the Lord 
God." We see the four rivers, spoken of in the second chapter 
of Genesis, that was parted into four heads are represented here 
as little rivers watering the trees of the field, and this Gentile 
man was in the garden. This proves beyond a doubt that there 
was a roan in the garden of God besides the man Adam. ]S T ow 
this scripture is sufficient to prove what we have formerly 
stated, that the people of Tyrus were Gentiles, and not Jews. 
God says this is Pharaoh and all his multitude. Now this man 
was an Egyptian Gentile king, hence it follows that all his hosts 
were Grentiles. 

Now then we will turn back again to the twenty-eighth 
chapter and give a few explanations concerning this Gentile 
man, and also explain a few words that don't exactly agree in 
meaning with the explanation that Webster gives to them. 
Here is the word "cherub/' what does it mean ? The definition 
Webster gives is, "a celestial spirit," a "beautiful child." But 
we- can apply only one of these words as the meaning of the word 



CREATION AND FORMATION. 1&8. 

cherub, and that word is "beautiful," for this is what it means in 
the bible. The Gentile was the beautiful — the beautiful child 
of creation. He was the bright and morning star. But the 
saying, "Thou hast corrupted thy wisdom by reason of thy 
brightness," means more than the carnal mind can really com- 
prehend. It is a true saying, and that, too, worthy of recog- 
nition. This man's brightness hath corrupted his wisdom. It 
is somewhat hard to conceive the idea that any man is too 
crafty for himself, but such was the case with this Gentile man. 
His earthly brightness outwitted his celestial wisdom. This is 
a fact, for there is nothing so destructive to priceless wisdom 
as costly sensuality. Earthly brightness, lead on by earthly 
beauty is the corruption of God-sent wisdom. Wickedness, in 
its highest state of development and activity, is a trade mark 
between good and evil. It is the immature traffic of the east- 
ern world; it is the iniquity of Eden; the enslaved Jew in 
Gentile uniform. It has deceived one and killed the other. 
For centuries before Christ came into the world the holy off- 
spring of God fed upon it. He was their admiral, and under 
every crack of his whip they have felt the sting of death within, 
and terror without — moral death within the temple of clay, and 
without, spiritual strife and fear, and remorse — the corroding 
tooth of sin grinding up the world's sublimest hope. Ever after 
Eden's fall, moral and spiritual depravity have gone hand in 
hand. They have wrought ruin all along the line of the past 
generations in their onward march from the world's birthplace 
to its goal. There was such a mighty contrast in the garden of 
God that the two opposing powers, Gentile and Jew, seemed -to 
have been the strongest of all magnets, and they came together. 
The crash was heard in the above realm of peace and joy, and 
the Lord came down and saw that His work of creation and for- 
mation had collapsed together — the fallen spirit having power 
over the Gentile man, and the Gentile over the Jew. This Gen- 
tile man was the lord of creation — wisdom in the garden of 
God. Here the one knew everything, having knowledge of 
good and evil. The allwise dragon having rebelled against the 
host of heaven was cast out from the presence of God, and he 
came down and took up his abode in the hearts of the sons of 



18*1. CREATION AND FORMATION. 

men — the offspring of creation. On the other hand what a 
marked difference there was ! The son of formation knew noth- 
ing save his God and the command : "Thou shalt not eat of it : 
for in the day that thou eatest thereof thou shaft surely die." 
The Lord turneth ; the tempter comes and says : "Yea, hath 
God said, * Ye shall not surely die : For God doth know 
that in the day ye eat thereof, then your eyes shall be opened, 
and ye shall be as gods, knowing good and evil/' — Genesis iii 1-5. 
Here the phrase is : "Ye shall be as gods," and not as "God;" 
typical of the fact that they should bejome as Gentiles, for they 
were the gods of creation, and they knew good and evil. At 
last, however, after some puisuasion, formation succumbs to cre- 
ation, and the deed is done, and they lie wallowing in their own 
blood. And in the cool of the day the Lord comes and speaks : 
"Where art thou?" The quivering creature steps out from 
behind the bush and cries out in the agony of his soul : "I was 
afraid because I was naked ; and I hid myself." 

Here we have another god added to creation. He is wire 
now, for he knows good and he knows evil. The fact that he was 
naked prior to this event was then unknown to him. He was 
not ashamed to be naked for the simple i\a:on that he knew not 
evil. He was the son of formation, and was but yet the unrip- 
ened soil of Eden when all his future hopes of godly progress 
were frustrated on this earth. The Gentile man, called the ser- 
pent, beguiled the woman and she did eat, and she gave unto 
her husband and he did eat, and the eyes of them both were 
opened and they knew that they were naked, an I they made 
themselves aprons to hide their nakedness. 

iS T ow then we will take scripture and prove that the Gen- 
tile man was called a serpent or dragon. Dragon and serpent 
mean the same, that is, representative of an evil spirit. So 
now here is the scripture : 

"Speak, and say, Thus saith the Lord God ; Behold, I am 
against thee, Pharaoh king of Egypt, the great dragon that 
lieth in the midst of his rivers, which hath said, My river is 
mine own, and I have made it for myself. But I will put hooks 
in thy jaws, and I will cause the fish of thy rivers to stick unto 
thv scales." * — Ezekiel xxix, 3-4. 



CREATIOJS 1 AND FORMATION'. 



So you see by the above verse that the Gentile king- is 
called a serpent, the dragon that lieth in the midst of the rivers ; 
and in speaking about this dragon, let us hear what righteous 
Job has to say concerning the dragon, or leviathan as ho call;; 
him. We have shown that leviathan was a serpent — the 
crooked serpent, etc. In the forty-first chapter of Jot) we 
have these words : 

"Canst thou draw out leviathan with a hook? or his tongue 
with a cord which thou lettest down? Canst thou put a hcok 
into his nose? or bore his jaw through with a thorn?" — Job 
xli, 1-2. 

Now then leviathan is called a serpent and he is called a 
dragon ; "and the serpent was more subtile than any beast of 
the field which the Lord had made;" and the serpent that came 
to Eve was a Gentile man. This is what we have been show- 
ing all the time. In the seventy-fourth Psalm, and the 
thirteenth and fourteenth verses, the psalmist says : 

"Thou didst divide the sea by thy strength : thou brakest 
the heads of the dragons in the waters. Thou brakest the 
head, c of leviathan in pieces, and gavest him to be meat to the 
people inhabiting the wilderness." The psalmist is here speak- 
ing of Pharaoh and his hosts as having been overthrown in the 
midst of the Eed sea. The Israelites crossed safely over, and 
they were the people that inhabited the wilderness. 

Now all this scripture proof of the fact that the serpent 
was a Gentile man, or a king, or a prince, or even a god, if he 
so lift himself up to be as he did to Eve, is sufficient, we 
think, to convince an honest man th^tt the serpent in the garden 
of God was a Gentile man. The bible is so plain on this that 
even a child can understand it. The Gentile man was perfect 
until iniquity was found in him. Iniquity was found in him as 
soon as the fallen spirit entered into his heart. Then the devil 
tells him to go and tell the woman this and that. He complies 
with the devil's request and the woman is deceived, and then 
she entices her husband and they both fall from their pure state 
and sink down to the very depths of a guilty conscience. 

In the thirty-second chapter of Ezekiel we have plain 
scripture showing the mental and spiritual depravity of the 



186. CREATION AND FORMATION. 

whole human race. This is a lamentation of the prophet 
Ezekiel for the fearful fall of Egypt. It is a prophecy reach- 
ing out into the future to be fulfilled at the coming of Christ. 
God says to Ezekiel : 

"Son of man, take up a lamentation for Pharaoh king of 
Egypt, and say unto him, Thou art like a young lion of the 
nations, and thou art as a whale in the seas : and thou .earnest 
forth with thy rivers, and troubled st the waters with thy feet, 
and fouledst their rivers. Thus saith the Lord God; I will 
therefore spread out my net over thee with a company of many 
people; and they shall bring thee up in my net. Then will I 
leave thee upon the land, I will cast thee forth upon the open 
field, and will cause all the fowls of the heaven to remain upon 
thee, and I will fill the beasts of the w T hole earth with thee." — 
Ezekiel xxxii, 2-4. 

And the seventh verse says: "And when I shall put thee 
out, I will cover the heaven, and make the sta :s thereof dark; 
I will cover the sun with a cloud, and the moon shall not give 
her light," 

Now this is what God says, and what is meant by this say- 
ing is that when Christ comes this Gentile man shall be brought 
down from his former glory, and the evil spirit, or the devil 
shall be cast out of him. (And true the sun, moon and stars 
were darkened). Then he will be called no more the serpent, 
the dragon, nor the beast, as he once was called, but all these 
former names, together with the evil spirit, will be taken away 
from him, and through the death of Christ he will be made to 
stand on equal grounds witti God's people. That is to say, he 
will have as much right to the tree of life as anyone else, and 
will be held accountable for the wrong he does ever after. In 
the twenty-first verse of this same thirty-second chapter, we 
have these words : 

"The strong among the mighty shall speak to him out of 
the midst of hell with them that help him : they are gone down, 
they lie uncircumcised, slain by the sword." 

Also, the twenty-third verse: "Whose graves are set in 
the sides of the pit, and her company is round about her grave; 



CREATION AND FORMATION. 187. 

all of them slain, fallen by the sword, which caused terror in 
the land of the living." 

In the thirty-second, or last verse, we hear the Lord saying : 
"For I have caused my terror in the land of the living : and he 
shall be laid in the midst of the uncircumcised with them that 
are slain with the sword, even Pharaoh and all his multitude, 
saith the Lord God." 

Now then, there is one point in this scripture lesson that 
we wish the reader to bear in mind, and that is, the G-entiles, 
the sinning Jew and the unsinning Jew, are here set forth. 
The Gentiles go down to the pit, the mingled people go down 
to hell, (that is, they go down to a spiritual hell — hell for the 
conscience — remorse), and have their grave by the side of the 
pit. These are they that have fallen by the sword — the sword 
of mingling and intermingling with the Gentiles. And terror 
is caused in the land of the living; in the land of the undefined. 
Those that had not defiled themselves by mingling with the 
Gentiles were amazed at the terrible catastrophe. All around 
them the}' saw their enemies. They saw their loved ones faced 
by the terrible of the nation; two mighty hosts facing each 
other in the attempt to kill — the sword without and terror 
within. Here, in this life, the sinning Jew reaped a harvest of 
worthless jewels, and when death separated body and soul, the 
one glept in a cold bed of earth whilst the other became 
wrapped up in a cloud of remorse. That which he reaped in 
this life literally, reaped he beyond the grave spiritually. 
Earth was the pit, the concience hell, transformed into a spirit- 
ual resemblance beyond. 

Christ went and preached to the spirits in prison and the 
dead heard His voice and lived. This does not include those 
who are spiritually dead in this life; it means that Christ went 
and preached to those that were spiritually dead beyond. The 
dead heard His voice and lived. Among this vast and mighty 
throng of the unnumbered dead appears both Gentile and Jew. 
Those that did wrong heard His voice, and all those that had 
been held unaccountable so long while in this world of hurly 
burly, heard Him speak. Gentile and Jew rejoiced at His com- 
ing, as the prophet Ezekiel prophesied, saying : "Pharaoh shall 



188. CREATION AND FORMATION, 



see them, and shall be comforted over all his multitude." 
* — Ezekiel xxxii, 31. 

Christ, the blessed comforter, not only blessed the living, 
but tie blessed thcdead in sin. lie came to seek and to i ave the 
lost, and the lost were the dead. He threw open the prison 
doors and set the captives free. What a great rejoicing in that 
world there must have been ! The slain armies of unrecorded 
generations were blessed by the appearance of this unexpected, 
holy, heavenly visitor! What a rejoicing! What a rejoicing- 
there must have been ! Millions of spirit voices shouting out 
in tones of gladness and praise 'and saying: "Welcome, wel- 
come ! thou Holy One of God!" All. the former ills of earth 
transformed into one grand hosanna: "The ransom of the 
free!" "Praise the Lord." The dead hear His voice; the 
temples are rcnji in twain from top to bottom ; the earth quakes 
and the rocks are rent; the graves are opened and the i. lumber- 
ing dead awake and appear; the earth still wrapped in dark- 
ness and quivering and trembling, and the centurion standing 
by and saying : "Truly, this was the Son of God !" 

Oh, yes, He was the Son of God, and blessed^are all they 
that have part in the first resurection, for on such the second 
death hath no power. Christ, the Great Shepherd, came "o 
save His flock and to judge between cattle .and cattle. (See 
Ezekiel xxxiv, 22.) By the shedding' of His own blood the 
dark cloud was driven away. Well might the Gentiles rejoice 
and call Him blessed. His advent into the world and the bles- 
sings which followed was all foretold by the prophets either in 
vision or by parable. 

In the thirty-seventh chapter of Ezekiel, we have before us 
the valley of dry bones, representative of the whole house of 
Israel. And now we shall merely notice here the points that 
are in connection with the subject of our work, and ask the 
reader to read this chapter. The hand of the Lord was upon 
the prophet and carried him away in the spirit and set him 
down in the midst of the valley which was full of dry bones. 
And the Lord caused, him to pass by them round about, and 
said unto him : 

"Bon <>f man, can these bones live?" And he answered : 



CREATION ANT/ FORMATION. 189. 

"O, Lord God, thou knowest." Then the Lord caused the 
prophet to prophesy unto the bones assuring him that they 
should live. The prophet obeys God. He prophesies: the 
bones come together, every bone to his place, and the skin 
covers them. Again he prophesies to the wind as the Lord 
commands, and breath enters into them, and they live and 
stand upon their feet an exceeding great army. And the Lord 
says unto him: * "Son of man, these bones are the whole 
house of Israel: behold, they say, Our bones are dried, and our 
hope is lost : we are cut off for our parts."— Ezekiel xxxvii, 11. 

Though Israel hath done wrong, yet God's promise to them, 
through His prophet, is that they shall be saved and brought 
again to their own land. The great abominable sin which they 
committed in this world was that which caused them to appear 
in the unfruitful valley of sin; a harvest of worthless dry 
bones. An exceeding great army, slain by the sword of cor- 
ruption, was the sole cause of the pure vine not yielding her 
pure grape. You will recollect that when the ten tribes 
revolted against the two, that from that time on up till the 
coming of Christ they had remained two separate Jewish 
nations: "Israel" and "Judah." The prophet Ezekiel is aware 
of this fact, and God shows him that they are to be united. 
In the sixteenth verse of the thirty-seventh chapter he says: 

"Moreover, son of man, take thee one stick, and write 
upon it, For Judah, and for the children of Israel his compan- 
ions : then take another stick, and write upon it, For Joseph, 
the stick of Ephraim, and for all the house of Israel his com- 
panions :" 

In the seventeenth verse the Lord tells him to join them 
one to another into one stick, and they shall become one in 
His hand. Having done this the Lord assures him that in like 
manner will He join Israel and Judah together, and they shall 
become one in his hand, and one king will be king over all, and 
they no more will remain two separate nations. And in the 
twenty-eighth verse the Lord says: 

"And the heathen shall know that I the Lord do sanctify 
Israel, when my sanctuary shall be in the midst of them for 
evermore." 



190. CREATION AND FORMATION. 

In this verse God shows the restoration of His people at 
the second coming of Christ. And b}^ turning back to the 
thirty-sixth chapter of Ezekiel and reading the twenty-second, 
twenty-third and twenty-fourth verses, we find another like 
prophecy. It speaks of God's great blessing to be bestowed 
upon His holy people. All this will have happened when 
Christ makes His second appearance on earth. We will quote 
these three verses in full : 

"Therefore say unto the house of Israel, thus saith the 
Lord God; I do not this for your sakes, O house of Israel, but 
for mine holy name's sake, which ye have profaned among the 
heathen, whither ye went. And I will sanctify my great name, 
which was profaned among the heathen, which ye have pro- 
faned in the midst of them; and the heathen shall know that I 
am the Lord, saith the Lord God, when I shall be sanctified in 
you before their eyes. For I will take you from among the 
heathen, and gather you out of all countries, and will bring 
you into your own land." And the twenty-fifth verse reads : "Then 
will I sprinkle clean water upon you, and ye shall be clean : 
from all your filthiness, and from all your idols, will I cleanse 
yon." 

Now it is plain enough to see, from what the Lord says in 
the above scripture, what He is going to do. It is also plain 
enough to see not only the restoration of the Jews, but another 
race of people outside of God's people. If not, whence, then, 
comes the saying: "I will take you out from among the 
heathen," (See twenty-fourth verre). The heathens are the 
Gentiles — the off-spring of creation. 

Now then, our next portion of scripture you will find in 
the thirty-eighth chapter. The point which we will take more 
particular notice of than any other point in this chapter, is con- 
cerning Gog and Magog. And with scripture we will endeavor 
to show plainly who Gog and Magog are. But first of all, we 
wish to say right here that in the bible there are three char- 
acters set forth. At first there were but the two, but after the 
fall of Adam there became three: the Gentile, the Jew and the 
mingled. And those three characters are set forth in the bible 
under various names. There are some theologians who will 






CREATION AND FORMATION. 191. 

tell you that there are four characters set forth in the bible, 
namely: the sinner, the Jew, the Gentile, and the giants. For 
in those days there were giants. But we will prove with scrip- 
ture by and by that these giants belonged to the Gentiles, hence 
we have only three characters before us. To "sum up" of 
the whole human race, G-og and Magog represent the mingled 
people. A great many bible commentators will tell you that 
Gog and Magog are evil spirits, and that in the last day the 
devil will gather them together to war against the saints, and 
others will say that they are a certain class of Dutch. This we 
will not deny, for it is reasonable enough to suppose that they 
were something; either Dutch or something else. But our object 
is to show up Gog and Magog as they really are. 

In the first place we wish the reader to remember what we 
have before said and proven, that all outside the real Jew are 
considered Gentiles, or counted with them. The mingled 
people we number with the Gentiles. We could not do other- 
wise and rightly divide # the word of truth. And now, to start 
out with our scripture proofs, we will turn back to the tenth 
chapter of Genesis in order to make a good beginning. 

"How these are the generations of the sons of Noah ; Shem, 
Ham, and Japheth : and unto them were sons born after the 
flood. The sons of Japheth; Gomer, and Magog, and Madai, 
and Javin, and Tubal, and Meshech, and Tiras." — Genesis x, 1-2. 
Hence, the origination of the word Magog. 

Undoubtedly the question will now arise : "Is not Magog 
a Jew I did you not say that Noah was a Jew, and that his first 
parents were Adam and Eve ■?" Yes, this is true ; it is all true, 
every word of it. "Then how do you make out that Magog is 
the mingled people ?" We answer, the bible tells us so. But 
before we cite scripture to prove this, we will take upon our- 
selves the question : Why then were not Gog and Magog included 
in the whole house of Israel in Ezekiel's prophecy concerning 
the valley of dry bones ? Or why is the prophecy given by the 
same prophet that they are to come up against the Jews with a 
mighty army? And still another question (in regard to the 
present bible references): Why is it that those great bible 
commentators in speaking about Gog and Magog, refer you 



192. CREATION AND FORMATION. 

from the second verse of the thirty-eighth chapter of Ezekiel to 
the twentieth chapter of Eevelations and the eighth verse? 
And thus they skip around from place to place, first here and 
then there, and in fact, all over. Ninety-five per cent of all of 
their references will lead you astray. And We might safely say 
that out of every one hundred of their bible references ninety- 
nine are wrong. This is saying, a great deal but it is true. If 
their references are right, why then do they say that the bible 
is full of mysteries ? The answer to the above question is con- 
tained in the saying: "The bible has a great many mys- 
teries that we don't understand." 

Now then, dear reader, if you are willing to accept the true 
light of the bible, throw away all these false ideas of modern 
orthodoxy and grasp the truth of the bible as it so exists in 
reality in the first chapter of Genesis. Make a good start 
there and yon will be all right, providing you clo not deviate 
or wander away in strange paths. We are now ready to give 
you more light concerning Gog and Mag£>g. In the tenth chap- 
ter of Genesis the entire genealogy of Noah after the flood is set 
forth. And in the fifth verse we have these words: 

"By these (that is by Noah's sons or his son's sons) were the 
isles of the Gentiles divided in their lands ; every one after his 
tongue, after their families, in their nations." ,. 

Now this goes to show that there was another people out- 
side of the Jews who were contemporary with the Jews after 
the flood, and they were called Gentiles and their isles weredivi- 
ded by Noah's sons. Gog represents the Gentile, and Magog 
the mingled people, or, technically speaking, Gog and Magog 
are the mingled people. And in the twenty-seventh chapter and 
thirteenth verse of Ezekiel, Javah, Tubal, and Meshech are 
mentioned again. The prophet Ezekiel, in his God-sent vision, 
saw them as they really were. In speaking of Tyrus, and her 
rich supply, God shows the prophet all the cruelties practiced 
by the ruling Gentiles, and the merchants of Tyrus, were Javan, 
Tubal, and Meshech, and they traded the persons of men and 
vessels of brass in her market. 

And the third ver^e of the thirty-eighth chapter of Ezekiel, 
the chapter with which we are dealing, God says; * "Behold, 




CREATION AND FORMATION, HJii. 

I am against thee, Gog, the chief prince of Meshech and 
Tubal;" 

Now, all these scriptural proofs which we have brought 
forth go to show that Gog and Magog are the mingled people. 
The three characters are still before us. The prophet is proph- 
esying against Gog, the chief prince of Meshech, and Tubal, in 
the land of Magog — Magog the mingled people and Gog their 
chief prince. And in the sixteenth verse God says : "And thou 
shalt come up against my people of Israel, as a cloud to cover 
the land; it shall be in the latter days, and I will bring thee 
against my land, that the heathen may know me, when I shall be 
sanctified in thee, O Gog. before their eyes." This is a proph- 
ecy of what will happen when Christ comes. It is a prophecy 
of His first coming, and it has been fulfilled. 

From these few quotations the reader ought to be able at 
least to draw therefrom a satisfactory conclusion. Down deep 
in the under strata of biblical doctrine is where we get the 
divine evidence. To be able to wrestle and labor for God, and 
to rightly divide His word of truth, is to know truth. This is 
the living knowledge we need. Without it no man can live. 
He may exist, but he can't live. To live is to so live that life 
will be worth living. It depends principally upon man to make 
this earthly wilderness an earthly paradise. The great man 
says that "slothfulness casteth into a deep sleep and an idle soul 
shall suffer hunger." What a wonderful saying, "slothfulness 
casteth into a deep sleep." The sleep that is slept while in this 
life is photographed to the next. Where one ends the other 
begins. 

We are happy only when we make some one else happy. 
Such children are the children of God, and their religion is the 
only true religion in the world. This is the religion that comes 
by toil. It is the religion of ambition, sanctified by the Savior 
of our race. The Savior of our race is the tree of life, which 
signifies infinite wisdom. To know how to love, serve and wor- 
ship this deity without being proud, is to know our duty to God 
•and man. Man is strength and God is power. His is the power 
to create and form, a certain portion of which belongs to man; 
but man needs move of it. He needs more of that power which 



194. CREATION AND FORMATION. 

will enable him to form good ideas, and so irame them together 
that when party winds and national storms come, and blow and 
beat upon his house, it may not fall, but stand firm and true, 
that God may be in all his works. Wisdom is what we want. 
Bible wisdom. A machine worked by the divine will ; auto- 
matic and complete within itself. 

In the olden time earth, land and sea, and the wonders of 
nature, taught men to believe in Grod. This was an observed 
religion or education growing up in the dark ages, only to be 
matured and expanded to larger proportions in the more riper 
experience of the world. The bible is our best book, and the 
only fruit fit for human hunger grows in it. Jesus is the golden 
fruit of the world, and having known this, we know what the 
harvest is beyond the grave. It is Jesus. It is the word of God. 
"Heaven and earth shall pass away, but His word is firm for- 
ever." Even so, Lord, as thou wilt. 



Text: — "Search the Scriptures" — St. John v, 39 ; Mark iv, 
11; 2 Timothy ii, 15. 

Our next work in scripture will be in the book of Daniel, 
commencing with the first chapter. He is a prophet of God. 
All the prophets before him were prophets of God. Their 
prophecies are grand ; they all agree. How could they disagree 
when God directed? God was the dictator; they were the 
scribes. God dictates to Daniel and Daniel writes. Daniel is 
His prophet, and his prophecies are in harmony with the older 
ones. In starting out with Daniel the Gentile and the Jew are 
still before us. The first and second verses of the first chapter 
read thus : 

"In the third year of the reign of Jehoiakim king of Judah 
came Nebuchadnezzar king of Babylon unto Jerusalem, and 
beseiged it. And the Lord gave Jehoiakim king of Judah into 
his hand, with part of the vessels of the house of God : which 
he carried into the land of Shinar to the house of his god; and 
he brought the vessels into the treasure house of his god." 

This great man of Babylon was a Gentile king, and in his 
treasure house was his god, the work of his own hands. The 
vessels which he stored away in his treasure house were those 
which he took from the house of God in the day that Jehoiakim 
king of Judah, or king of the Jews, was given unto his hand. 
The God of high heaven was not his god, or at least he did not 
own him as his god. Undoubtedly he considered his god, 
like as did his old ancestors, greater than the God of the Jews. 
In this one victory over the Jews he greatly rejoiced, and 
"spake unto Asphenaz the master of his eunuch, that he should 
bring certain of the children of Israel, and of the kings seed, 
and of the princes; Children in whom was no blemish, but 
well favoured, and skilful in all wisdom, and canning in knowl- 



196. CREATION AND FORMATION. 

edge, and understanding science, and such as had ability in them 
to stand in the kings palace, and whom they might teach the 
learning and the tongue of the Chaldeans." (See third and 
fourth verses.) 

Now then, we will make a few remarks here concerning 
these men of science in order to keep our minds clear until we 
shall have said more concerning them. The subtilty of the 
Gentile man in the garden of God was that which deceived Eve. 
By his nattering words and lying tongue he succeeded in 
accomplishing his brutal attempt. His knowledge and wisdom 
was great, but by reason of his brightness his wisdom became 
corrupted, and from that time on, up till Christ came into the 
world, corruption followed corruption. The subtilty of the 
old time Gentiles was transmitted from generation to genera- 
tion, and the Gentiles of Daniel's time were possessors of this 
same art. This is a kind of science, or at least, it is so called. 
Infidels used it in former days to refute the word of God. The}^ 
tried to tear down this grand old temple with the poisoned 
weapons of man. This kind of science don't harmonize with 
the bible. This was their weapon — a weapon for the tongue — 
and when magnified it looked like a dagger in the hand, and 
with it they tried their best to cut down the holy altars of God. 
Infidels and skeptics to-day have grasped this same weapon and 
they are trying to see what they can do. They give their bat- 
tle axe two or three swings around the head, and then with a 
jump. up they strike it into the bible, and then twist it out again 
and invite you forward to -behold the deadly wound. But where 
is the wound? True the bible lias received many wounds, but 
it is still woundless. If it is possible to mix science and the 
bible these men need not work so hard. If the bible is the 
works of man, the work of man might destroy it, for it is, they say, 
false. If so, then why not put it down, or make a better one ? If 
you should find a false problem in arithmetic, you could correct 
it, or make it better. If the bible is wrong and you know it, it 
is your duty to make it better. The world needs your help. 
Honest men are few and scarce. The world is full of false teach- 
ers. Orthodox men make infidels and infidels make homes des- 
olate. They are all doing more for the devil than they are for, 






CREATION AND FORMATION* 197. 



God. You know that Pharaoh's magicians were men of science. 
They thoroughly understood their business. By their black 
arts they could deceive the common people. When Moses came 
to Pharaoh and showed him the wonders of God : u Why" he 
said; "my magicians can do all these things.'' Yes, true, they 
could turn their rods into serpents, the rivers into blood and 
bring the frogs upon the land. But they could not do every- 
thing. They could not bring forth lice, they could not take 
the plagues away, nor could they part the waters of the mighty 
deep, leaving a road through the ocean with high walls of water 
blue. Earthly science and heavenly science are not the same, 
for God says that His ways are not man's ways. "Choose ye 
this day whom ye will serve." 

Xow then, the next point to look at in our scripture lesson 
found in the first chapter of Daniel, is the difference between 
Gentile and Jew. Alter king Nebuchadnezzar had made a 
selection of the captive Jews he appointed unto them their por- 
tion. — meat from his own table and from his own cask drank 
they Gentile wine. "So nourishing them three years, that at 
the end thereof they might stand before the king." These were 
captive Jews chosen by a Gentile king. Even Daniel himself 
was carried away a captive. All of those captive Jews chosen by 
the king, ate of his meat and drank of his wine except Daniel, 
Hananiah, Mishael, and Azariah. And unto these four the prince 
of the eunuchs gave names. Daniel, he called lk Belteshazzer ; ' 
Hananiah, he called "Shadrach j" Mishael, he called "Meshach," 
and unto Azariah he gave the name of "Abed-nego." (See sev- 
enth verse.) These four Hebrew children abstained from eating 
the king's meat. 

"But Daniel purposed in his heart that he would not defile 
himself with the portion of the king's meat, nor with the wine 
which he drank : therefore he requested of the prince of the 
eunuchs that he might not defile himself." — Daniel i, 8. 

•'Now God had brought Daniel into favour and tender love 
with the prince of the eunuchs. And the prince said unto Dan- 
iel, I fear my lord the king, who hath appointed your meat and 
your drink : for why should he see your faces worse liking than 
the children which are of vour sort ? then shall ve make me 



108:. CREATION AND FORMATION. 

endanger my head to the king ?" — Daniel i, 9-10. 

Then Daniel answered the prince and said : "Prove thy 
servants, I beseech thee, ten days : and let them give lis pulse to 
eat, and water to drink. Then let our countenances be looked 
upon before thee, and the countenances of the children that eat 
of the portion of the king's meat: " So the prince thought the 
matter over, and finally came to the conclusion that he would 
do as Daniel requested him to do • and behold, at the end often 
days their countenances looked fairer than ever. At the 
appointed time they were brought in before the king and he 
communed with them; every one of them standing before the 
king, and among them all none was found like unto Daniel. 
"And in all matters of wisdom and understanding, that the king 
required of them, he found them ten times better than all the 
magicians and astrologers that were in all his realm." (See 
first chapter, twelfth to twentieth verses.) These were they 
that had not defiled themselves with the king's meat. 

The object which the king had in view was to sort out 
those who were able to teach. He wanted skilful men ; men cun- 
ning in knowledge, and understanding science ; understanding 
and teaching the black arts of the devil, if so to speak. But he 
did not get these kind of teachers among the Jews. They were 
teachers, but they taught in a different way from what the king 
expected them to. They taught the oracles of the living God. 
The god of these Gentiles was the god of science. The God of 
the Jews was the God of high heaven. In various ways they 
taught His truths, and maxims of this God. Daniel had under- 
standing in all visions and dreams, and as for these four chil- 
dren God gave them knowledge and skill in all learning and 
wisdom. Just before they were brought out before the king to 
be examined God increased their knowledge and wisdom ten- 
fold. 

So now, passing on to the second chapter of Daniel and 
the first verse, we learn that in the second year of the reign of 
Nebuchadnezzar he dreamed dreams, wherewith his spirit was 
troubled, and his sleep break from him. Then the king called 
for his magicians, and astrologers, and sorcerers, and the Chal- 
deans, to show him the interpretation of his dreams. After 



CREATION AND FORMATION. 199. 

these men of science came before the king, lie told them that 
he had had dreams, and he wanted to know of them what it 
was and what it meant, for he had already forgotten his dreams. 
And if any of these men failed to tell him those lost dreams and 
the interpretation thereof, they should be cut in pieces, and their 
homes would be laid waste. But they were unable to tell the 
king his dreams, saying: "There is not a man upon the earth 
that can shew the king's matter." And for this cause the king 
was angry and very furious, and commanded to destroy all the 
wise men of Babylon. And it was rumored around that these 
wise men should be slain. These men told the king that none 
except the gods, whose dwelling is not with flesh, could tell the 
dream. These Gentile men, as we have said before, knew not 
the God of high heaven, but at the same time they did believe 
that there was a greater power above than below, yet they did 
not worship that power, neither did they consider it their god. 
Their god was the god of earth — "Man, the worshipper of man." 
They worshipped science, and science was their god. All the 
contrivances of earth, wrought by human hands in whatsoever 
form, whether strained through the imagination or not, or 
whether they were made by earthly powers, these, all these, 
were heathen gods. But the saying, ''None except the gods 
whose dwelling is not with flesh," etc., was derived from the 
faint vision they had of a higher power, and this power they 
saw manifested in Daniel and his three brethren. After these 
men of science had failed to shew the king his dream, then 
they sought Daniel, and he went in before the king and asked 
him to give him time and he would show the interpretation 
thereof. The king consents, and Daniel goes to God in prayer, 
and in a night vision the secret is revealed to Daniel, and he 
rejoices greatly in his God, and pours out his soul to Him in 
prayer, and says : 

"I thank thee, and praise thee, O thou God of my fathers, 
who hast given me wisdom and might, and hast made known 
unto me now what we desired of thee : for thou hast now made 
known unto us the king's matter." — Daniel ii, 23. 

So Daniel begins to tell the king his dream by saying: 
"Thou, king, sawest, and behold a great image. This 



200. CREATION AND FORMATION. 

great image, whose brightness was excellent, stood before thee; 
and the form thereof was terrible. " — Daniel ii, 31. 

The image that the king saw in his dream was the image 
of the Gentile in his estate from the da}' that he was created. 
The image head was of fine gold. This represents purity, for 
in the day that he was created he was pure until iniquity was 
found in him. Gold, you know, is pure. So was this Gentile 
man in the ancient days. In this purity he lived perhaps for a 
great many, if not thousands of years — ages before the forma- 
tion of man. The breast and arms of this image were like 
silver. This means an inferior kingdom which came about by 
the mingling of the first parents of the Jews with the Gentiles. 
Silver is not worth as much as gold ; it is not so pure. So 
when this Gentile man violated the laws of his pure state he 
became less pure, something like silver. The belly and thighs 
of this image were like brass. This represents a third king- 
dom which belongs to the Jews and Gentiles just after the 
flood. Brass is not worth as much as silver, so you see that 
gold has become very cheap. To this third kingdom is added 
the power of the Gentile — "dominion over all the earth." Also 
the power of the Jew is added, which power was given to 
Noah, and to his posterity; hut this power given unto them 
did not last long. It was of short duration because of their 
transgression. The image had legs of iron, and his feet were 
part iron and part clay. (See Daniel ii, 32-33). This is a fourth 
kingdom representing iron and clay. The Gentile is iron, and 
the Jew is clay. The fortieth verse of the second chapter 
says : 

"And the fourth kingdom shall be strong as iron: foras- 
much as iron breaketh in pieces and subdueth alJ things: and 
as iron that breaketh all these, shall it break in pieces and 
bruise." 

Iron is strong; clay is weaker, and one has power over 
the other. The forty-second verse says that their kingdom 
shall be partly strong and partly broken. The strongest part 
belongs to the Gentile, and the weakest to the Jew. In the forty- 
third verse we have these words : 

"And whereas thou sawest iron mixed with miry clay, they 



CREATION AND FORMATION. 201. 

shall mingle themselves with the seed oi men : but they shall 
not cleave one to another, even as iron is not mixed with clay." 

And the forty-fourth and forty-fifth verses go on to tell us 
that in those days the "God of heaven" shall setup a ""kingdom" 
which means "Christ," and it shall never be destro3^ed. It will 
break in pieces and consume all these other kingdoms. These 
things Daniel says are sure and certain, and the interpretation 
thereof is sure. Christ is the stone cut of* the mountain without 
hands. He shall overcome all. 

Now then, in the third chapter of Daniel we learn that the 
king sets up a great image, and the invitation goes out to all 
people, and all nations, to come to the king's great feast and 
worship his image which he had set up; that at a certain time 
they should come, and all those who refused should suffer the 
consequence. If they would not tall down and worship the 
great image which the king had set up they should be cast into 
a fiery furnace. All the Gentiles fell down and worshiped the 
image, and so did- the - captive Jews. These captive Jews did 
this through fear. But what did Daniel and his brethren do? 
Did they fall down and worship the image or not ? Well, let us 
see. When the appointed time of feasting and worshipping had 
arrived all this mighty host of Gentiles and Jews fell down and 
worshipped the image except certain of the Jews, and these were 
Shadrach, Meshach and Abed-nego. Those three did not wor- 
ship the image. For some reason or other Daniel does not seem 
to have been accused, though it is true enough, and reasonable 
enough to believe that he did not worship the image. It was 
only those three Jews that were found guilty of violating the 
king's command, and they were brought before the king to give 
an account of themselves, and the king said unto them : 

* "Is it true, O Shadrach, Meshach, and Abed-nego? do 
not ye serve my gods, nor worship the golden image which I 
have set up?" — Daniel iii, 14. 

So the king gives them another trial, but they refuse to 
accept his offer, saying : 

* "We will not serve thy gods, nor worship thy golden 
image which thou hast set up." — Daniel iii, 18. 

Then the king was terribly wroth, and he grew very furi- 



202. CREATION AND FORMATION. 



ous and commanded that these men should be bound and cast 
into the fiery furnace. The kings orders were obeyed, and those 
children of God were thrust into the fire. By and by the king 
came around to look upon the burning dead, but behold he was 
astonished, and he rose up in haste and spoke to his counsellors 
and said : 

* "Did not we cast three men bound into the midst of the 
fire? They answered and said unto the king, True, O king." — 
Daniel iii, 24. 

The king answered and said : * "Do, I see four men 
loose, walking in the midst of the fire, and they have no hurt; 
and the form of the fourth is like the Son of God." — Daniel 
iii, 25. 

Now this fourth man the king saw was not only like the 
Son of God, but He was the Son of God, and He protected His 
own. All this was a great wonder to the king, and he believed 
in the power of the living God. And so the king has other 
dreams, and some of them frighten him, and he is troubled 
over them and calls in his men of science to give the interpreta- 
tion thereof, but they fail, and the king then calls for Daniel, 
and he tells the king his dreams, and in all the king's dreams 
Daniel answers him to great satisfaction. When the hapd wri- 
ting appeared upon the wall, also the king was troubled to know 
what it meant, and he called in his men of science to make 
known unto him the interpretation thereof, but they all failed. 
They couldn't tell the king anything about it. So the queen 
comes to king Belshazzar and tells him of Daniel, and how that 
in all his: father's dreams he answered him so accurately, and 
that his- God was the God on high. When the king heard this 
of Daniel he immediately sent for him. Daniel comes and 
beholds the hand writing. He knows that it is from God, 
though he was not able to read it there and then, but he goes 
away and enters into his house and kneels to God in prayer, 
with his windows open towards Jerusalem. In his chamber he 
makes supplications to God that the hand writing might be made 
known to him. Whilst Daniel was praying in his chamber the 
Gentiles came upon him and saw that he was praying to his 
God instead of praying to their god, and for this he was cast 



CREATION AND FORMATION. 208. 

into the Hob's den, but he came out victorious. Daniel made 
known to the king what the hand writing was, and also told 
the king the interpretation of it. This the reader will And in 
the twenty-fifth, twenty-sixth, twenty seventh and twenty-eighth 
verses of the fifth chapter of Daniel. 

After the dark cloud had gone away the king greatly 
rejoiced, and he clothed Daniel with scarlet and put a goW 
chain about his neck, and made a proclamation concerning him 
that he should be the third ruler in the kingdom. Thus was 
Daniel blessed because of his righteousness and faith in God. 
God Avas with him in all his trials. He saved him in time of 
need. The world at the present day needs more of Daniel's 
faith. 

"0 for a faith that will not shrink, 
Though pressed by every foe; 
That will not tremble on the brink, 
Of any earthly woe." 

Such was the faith of Daniel, and it made his life to blos= 
som like a rose. 

Bo it came to pass in the first year of the reign of Belshaz- 
zar, king of Babylon, that Daniel had a dream, and visions of 
his head upon his bed, and he wrote the dream and told the 
sum of the matters. 

Now then, this vision that Daniel had of the four beasts 
coincides with Nebuchadnezzar's dream. The one means pre- 
cisely the same as the other. Daniel says: 

"I saw in my vision by night, and, behold, the four winds 
of the heaven strove upon the great sea."=Daniel vii, 2. 

In this saying, "the four winds strove upon the great sea," 
is the power of God made known to Daniel in a vision. (We 
will give further explanation on this hereafter). And Daniel 
says that he saw, while in a vision, four great beasts come up 
from the sea, and that they were diverse, one from the other. 
The first, he says, was like a lion, and he had eagle's wings ; 
and furthermore, he says: 

* "I beheld till the wings thereof were plucked, and it was 
lifted up from the earth, and made stand upon the feet as a man, 
and a man's heart was given to it."— Daniel vii, 4. 



204. CREATION AND FORMATION, 



And the next beast he paw was like a bear, and the next 
one like a leopard, and lastly, the fourth beast he saw 
"dreadful, and terrible, and strong exceedingly ; and it had 
great iron teeth : it devoured and break in pieces, and stamped 
the residue with the feet of it; and it was diverse from all the 
beasts that were before it ; and it had ten horns. (See seventh 
verse.) 

And in the eighth verse Daniel says : "I considered the horns, 
and, behold, there came up among them another little horn:" 
And this little horn, he says, plucked up three of the other horns 
by the roots, and it had eyes like the eyes of a man, and a mouth 
speaking great things. 

Now then, this little horn that Daniel saw was to spring up 
after Christ came into the world, and now it already is in the 
world and will continue so to exist until the Savior shall have 
made his second appearance on earth. All this we will make 
plain by and by. 

The tenth verse says that a fiery issued and came forth streams 
from before him, (this is concerning the little horn), and thou- 
sands stood before him and ministered unto him, and the judg- 
ment was set, and the books were opened. This, we remark, is 
a good, if not the best, representation of the Gentile man who 
came to Eve in the garden of Eden, that can be given. "A 
fiery stream issued and came forth from before him." What a 
fiery stream must have came forth from before this Gentile 
man to deceive God's elect. 

In this vision of Daniel's he, like all the other prophets 
that were before him, looked upon the past, at the present, and 
into the future. He saw God's work of creation and formation 
from the very beginning. The four great beasts which he saw 
were four kings which were to arise up out of the earth. The 
judgment books will be opened at the second coming of Christ. 
In the thirteenth verse Daniel saw and behold one like the son 
of man coming in the clouds of heaven, and he came to the 
ancient of days and they brought him near before him, and to 
him was dominion and glory, etc., given. This is concerning 
( 'hrist. 

JNow then, dear reader, yon can plainly see, no doubt, the 



CREATION ANI> FORMATION. 205. 

great difference between Gentile and Jew. The Gentiles are 
represented as beasts, and in the eighth chapter of Daniel they 
are again set forth as beasts. Daniel, in his vision, sees a ram 
standing before the river, and this ram has two horns, and the 
two horns are high, but one is higher than the other and the 
higher came up last. And again he sees a goat. The goat he 
sees is a Gentile. The eleventh verse of this same chapter 
speaks as follows concerning the goat: 

"Yea, he magnified himself even to the prince of the host, 
and by him the daily sacrifice was taken away, and the place of 
his sanctuary was cast down." — Daniel viii, 11. 

This is nothing more than a Gentile man raising himself up. 
How greatly he magnified himself in the garden of God. The 
twelfth verse says : 

"And a host was given him against the daily sacrifice by 
reason of transgression, and it cast down the truth to the ground ; 
and it practised, and prospered." 

Also the thirteenth verse reads : "Then I heard one saint 
speaking, and another saint said unto that certain saint which 
spake, How long shall be the vision concerning the daily sacri- 
fice, and the transgression of desolation, to give both the sanct- 
uar} 7 and the host to be trodden under foot f" 

In those two verses the Gentile and the Jew are set forth. 
The Gentile is set forth as a goat. And this goat had a notable 
horn between his eyes, and he came in the fury of his power 
unto the ram which had two horns, and he smote the ram and 
brake his two horns and stamped upon him, and there was 
none to deliver him out of his hand. And this goat waxed 
great, and when he was strong the great horn was broken, and 
for it came up four notable ones, and out of one of them came 
forth a little horn, and it waxed great and cast down some of 
the host of heaven. This means that some of the thirteen apos- 
tles of Christ were cast down, for this vision of Daniel did not 
then include only the present, but it reached out into the future. 
And it cast down some of the stars to the ground. Those stars 
represent the minor lights, or the disciples of Christ. They 
were cast down too, for they could not stand before the 
strong horn, though it was described by Daniel in his vision as 



200. CREATION AND FORMATION. 

being little. Yet it was terribly strong, and he magnified him- 
self even to the prince of the host. "And he magnified him- 
self." What does that mean ? It means that he lifted himself 
up and wanted to appear before the prince of heaven as a prince 
himself. What a contemptable being he must have been trying 
to become a god, and by his transgression the daily sacrifice 
was taken away. What is meant by the daily sacrifice being 
taken away, is that Christ in His true mission was 
taken away by the changing of times and laws by the beasts, 
for he was the sacrifice, and the place of his sanctuary (the place 
of His sanctuary was at Jerusalem) wast cast down. A host was 
given the little horn against the daily sacrifice by reason of 
transgression, and it cast down the truth to the ground, and it 
practiced, and prospered. What a wonderfully true vision Dan- 
iel had ! It looked ahead and foretold events that should come 
to pass all of which have been fulfilled, and even unto this day the 
vision of Daniel is becoming riper and riper in that the lit- 
tle horn is still practicing and riding triumphantly over the 
truth ! Behold the church of Eome ! the little horn ! the Pope 
and all his followers! They are the fruit of Daniel's vision ; 
the host against the daily sacrifice, and they are the poison of 
the world. In our writings on the New Testament all this is 
made plain. The host that was given the little horn are the 
believers in the Eoman Catholic Church, and they practice and 
they prosper. They practice and prosper in that which degrades 
man and enslaves the human race. The souls that are bound 
down by the chain of Catholicism are lying prostrate in the 
darkest of dungeons. 

Again, Daniel in his vision says that he heard one saint 
speaking unto another saint saying : "How long shall be the 
vision concerning the daily sacrifice, and the transgression of 
desolation, to give both the sanctuary and the host to be trod- 
den under foot V 

We remark that the treading down of the truth, that the 
treading down of Christ and His holy word, will cease to be so 
when Christ makes His second appearance. At that time the 
fullness of the Gentiles will have come in. All this wordty 
iniquity will cease to be when the day dies away. Christ says 



CREATION AND FORMATION. 207. 

that the end will come when this gospel shall be preached in all 
the world for a witness unto all nations. (See Matthew xxiv, 
14). Christ is here speaking of the true gospel of the holy 
word — the gospel of truth — the gospel which rightly divides 
the word of God and brings comfort and peace and joy to the 
starved and restless souls. Behold them out upon the barren 
waves of ocean and sea, drifting here and there and moaning 
their lost and sad condition ! Following the world's great false 
teacher, and teachers, which, traced back to Daniel's vision, 
starts as a little horn, and today is deceiving millions of souls. 
As God says, "through covetousness shall they with feigned 
words make merchandise of you: whose judgment now of a 
long time lingereth not, and their damnation slumbereth not." 
(See 2 Peter ii, 3.) 

How true this scripture is. Millions and millions of souls 
there are in the world that are carried about and transported 
here and there in cars of orthodoxy and Catholicism by the little 
horn that speaks great swelling words and flys through the 
world with its mouth full of lies, and dropping its pernicious 
seed in the soul of man. Some day God will come and He will 
make an end of all this. That so-called "holy church" can- 
not always stand. G-od himself will tear it down. 

* "When ye shall see the abomination of desolation, 
spoken of by Daniel the prophet, standing where it ought not," 
— Mark xiii, 14. Then know ye that it is nigh, even at the 
door. 

In Colossians, second chapter and eighth verse, Paul says : 
"Beware lest any man spoil you through philosophy and vain 
deceit, after the tradition of men, after the rudiments of the 
world, and not after Christ." In this saying of Paul there is a 
great truth. Behold the countless hosts in the hands of the 

spoiler, or in the hands of the little horn — the "god of earth" 

the Pope of Eome. He has lifted himself up, but God will cast 
him down. 

Dear reader consider this matter ; think over it. We have 
merely mentioned the few points in scripture so as to give a 
clear understanding of Daniel's vision concerning the little 
horn. All this also is made plain in our writings on the Xew 



208. CREATION AND FORMATION. 

Testament. The ram which Daniel saw in his vision was the 
Jew from Adam until the revolting of the ten tribes against 
the two. The two horns are the kings of Media and Persia, 
representing the great division of the Jews, Israel and Judah, 
and Judah represents the last horn that came up, and it was the 
highest in obedience and holiness. For a while those two fac- 
tions of the Jews seemed to be strong and powerful. (See Dan- 
iel viii, 4). This was when they were near to God and walking 
in the strength of His power. 

"And as I was considering, (that is their power in the 
strength of God), behold, a he goat came from the west on the 
face of the whole earth, (because God had given the Gentile 
dominion over the whole earth). * and the goat had a nota- 
ble horn between his eyes. And he came to the ram that had 
two horns, * and ran into him in the fury of his power, * 
and smote the ram, * and stamped upon him." * — Daniel 
viii, 5-7. 

"Therefore the he goat waxed very great : and when he 
was strong, the great horn was broken ; and for it came up four 
notable ones toward the four winds of heaven. And out of one 
of them came forth a little horn, and it waxed great, even to the 
host of heaven; and it cast down some of the host and of the 
stars to the ground, and stamped upon them. Yea he magnified 
himself even to the prince of the host/' * — Daniel viii, 8-11. 

This coincides with the king's dream, and also Daniel's 
vision of the four beasts. The goat represents the Gentiles 
from their creation. The noted horn was the power of satan 
exercised through them, destroying the Jews. This power was 
broken at the time of the flood, and sprang up again after 
the flood in the four beasts that Daniel saw, which were four 
kingdoms, and the little horn that cast down the truth and the 
host is the same beast that John the Eevelator saw — the Pope 
of Rome. 

Again in the tenth chapter the prophet sets forth another 
vision upon the same all-important points of bible facts on the 
great mission of Christ on earth for the Jew and Gentile. In 
the fifth verse Daniel says "a certain man clothed in linen." 
This man was Christ, and He came and touched Daniel and 



CREATION xYND FORMATION. 209. 



placed him upon his knees and upon the palms of his hands, 
and said fear not Daniel for unto thee am I now sent. Now am 
I come to make thee understand what shall befall thy people in 
the latter days, for yet the vision is for many days. (See Dan- 
iel x, 5-14). 

Again in the sixteenth verse he speaks of one like the 
similtude of the sons of men, touched his lips and opened Dan- 
iel's month. This representation is of Christ to the Gentiles 
(the sons of men), opening up the way of praise and door of 
faith. And in the eighteenth verse the appearance is again dif- 
ferent. It is the appearance of a man this time in the power of 
Elija (John the Baptist), and he strengthened me. 

I^ow then, in the sixteenth verse the phrase is: "One like 
the similtude of the sons of men touched my lips." This man, 
we remark, was the power of God manifested in the form of a 
Gentile man representing Christ and the fulfillment of'His mis- 
sion on earth. In the fourteenth verse he says to Daniel : (that 
is, the man he saw clothed in linen says) : 

* "I am come to make thee understand what shall befall 
thy people in the latter days: for yet the vision is for many 
days.' 7 

iSTow we learn by this, (especially when we take into con- 
sideration the true meaning of the latter clause of the sixteenth 
verse which reads : "And I have retained no strength,") that 
it all represents the falling away of the Jews at the first coming 
of Christ, all of which have been fulfilled. "He came unto his 
own, but his own received him not, etc." And even unto this 
very day the Jews are walking in darkness. In Daniel's vision 
Christ came in the form of a Gentile man. Hence, the meaning 
of this part of his vision is that when Christ makes His first ap- 
pearance in the world the Gentiles are to be greatly benefited 
by Him. They are to receive eternal life. In the eighteenth 
verse, the prophet, whilst in a vision, says : 

tk Then there came again and touched me one like the appear- 
ance of a man, and he strengthened me." 

This man, we remark, is the forerunner of Christ and he 
strengthens. To confirm this truth we need but quote the two 
last verses of this same tenth chapter: "Then said he, knowest 



210. CREATION AND FORMATION. 



thou wherefore I come unto thee? and now will I return to fight 
with the prince of Persia: and when I am gone forth, lo, the 
prince of Grecia shall come. But I will shew thee that which 
is noted in the Scripture of truth : and there is none that hold- 
eth with me in these things, but Michael your prince/' 

This is true, for John himself said that he was not Christ, 
but Christ should come after him. Hence comes the fulfillment 
of Daniel's vision. 

This tenth chapter teaches us a wonderful lesson if we only 
look at it rightly. And all through the book of Daniel Ave find 
many important facts. But we have not the time to dwell upon 
them in detail just now. What we have set forth and explained 
in as few words as possible, is all set forth and made plainer in 
the New Testament. Those visions of Daniel are net to be 
understood in a literal sense. They all have a spiritual mean- 
ing concerning Gentiles, the Jews, Christ and His mission in 
the world. Daniel's visions are in harmony with the sayings 
and writings of the prophets that were before him. God 
was with Daniel and gave him great power and wisdom. 

We will now pass on to the book Hosea. Here we have 
before us another prophet — a minor prophet — one not quite so 
great as were the prophets before him. We will begin with 
this prophet in the first chapter and the second verse, which 
reads: "The beginning of the word of the Lord by Hosea. 
And the Lord said to Hosea, Go, take unto thee a wife of 
whoredoms and children of whoredoms: for the land hath com- 
mitted great whoredom, departing from the Lord." Let the 
reader always bear in mind that a prophecy is only figurative 
of something to pass. 

Now this is the first time that God ever commanded a Jew 
to take a Gentile woman for a wife. This is figurative of the 
ingrafting of the Gentile, for God had a good object in view, or 
else He never would have given this command. And so Hosea, 
in accordance with God's command goes and takes Gomer, the 
daughter of Diblaim, and she conceived and bare him a son. 
And the Lord said unto Hosea : 

"Call his name Jezreel ; for yet a little while, and I will 
avenge the blood of Jezreel upon the house of Jehu, and 



CREATION AND FORMATION. 211. 



will cause to cease the kingdom of the house of* Israel." — Hosea 
i,4. 

Now this portion of scripture is all very plain, hut some 
may be lead to inquire: "How is it that it is so plain. You 
have previously stated that the mingling of the Jews with the 
Gentiles was the great abominable sin?" 

Well, let us closely examine this structure and see if it be 
sound or not. In the first place remember that Hosea was a 
chosen vessel of God, and he was called to stand before the 
world an example for his people. JSTot that they were to follow 
his example in "the taking of a Gentile woman for his wife," 
nor to mingle with them, but that through his marrying a Gen- 
tile woman they should be made more clearly to see the great sin. 
The blood of Jezreel was poured upon the house of Jehu. Jehu 
means Israel. Every man's sin falls upon himself, and this 
God has shown to His people by allowing Hosea to marry a 
Gentile woman. You will recollect that Solomon, the wise 
man, gave himself over to Gentile life for a season in order to 
find out their end. So in this case God permitted Hosea to take 
for his wife a Gentile woman in order to show his people the 
result of mingling. Again all this was done to show that at 
the first coming of Christ the Gentiles and the Jews would be 
permitted to mingle, but all this could come to pass only through 
His death. This one marriage, as you can plainly see, has a 
double meaning. On the one hand it shows up the evils — the 
great sin, or the abominable thing — and on the other hand it 
shows the grant of eternal life to the Gentiles, and also at the 
time appointed by the Lord the mingling together of the two 
nations will cease to be a sin. 

After the death of Nebuchadnezzar, the Gentile tyrant, 
who took Jerusalem by force and carried the Jews away cap- 
tives, he was succeeded by his son Belteshazzar, and after him 
there arose up another king to rule over the captive Jews. 
Whilst under his reign, and only a few years after his ascension 
to the throne, the captive Jews were condemned to death because 
of the breaking of the king's laws, which was considered by him 
to be a great crime. That great crime was: they had laws of 
their own to obey, and it was perfectly right that they should 



212. CREATION AND FORMATION. 

obey them, for they were from God. Now this king's name 
was Ahasuerus, and he reigned over one hundred and twenty- 
seven provinces. And Haman, one of the king's lieutenants, 
or governors, came to him (the king) and told him that the cap- 
tive Jews that were scattered abroad through all the provinces 
of his kingdom had laws of their own which were diverse from 
his laws. "Therefore" he says, "it is not for the king's profit 
to suffer them." (See Esther iii, 8). 

"If it please the king, let it be written that they may be 
destroyed : and I will pay ten thousand talents of silver to the 
hands of those that have the charge of the business, to bring it 
into the king's treasuries." — Esther iii, 9. 

This the king was willing to do, for the twelfth verse of this 
same third chapter of Esther says : 

"Then were the king's scribes called on the thirteenth day 
of the first month, and there was written according to all that 
Haman had commanded unto the king's lieutenants, and to the 
governors that were over every province, and to the rulers of 
every people of every province according to the writing thereof, 
and to every people after their language; in the name of the 
king Ahasuerus was it written, and sealed with the king's 
ring." "And the letters are sent by post into all the king's 
provinces, to destroy, to kill, and to cause to perish, all Jews, 
both young and old, little children and woman, in one day, 
* and to take the spoil of them for a prey." — Esther ni, 13. 

Thus the news spread throughout the country to make 
ready at the appointed time for the great slaughter. So when 
the news were spread around among all people warning them of 
the following calamity, the Jews fell into heav}- mourning, and 
Mordecai rent his clothes and put on sackcloth with a.3hes and 
went out into the midst of the city, and cried with a loud and 
bitter cry. He had read the death sentence, and this written 
decree was shown unto Esther and she was requested by Mor- 
decai to go in unto the king and make supplication unto him 
that he should save her people. Then Esther sent Mordecai 
the following answer: 

"All the king's servants, and the people of the king's prov- 
inces, do know, that whosoever, whether man or woman, shall 



CREATION AND FORMATION. 218. 

come unto the king into the inner court, who is not called, there 
is one law of his to put him to death, except such to whom the 
king shall hold out the golden sceptre, that he may live : but 
I have not been called to come in unto the king these thirty 
days." — Esther iv, 11. 

These words of Esther were told to Mordecai. Then Mor- 
decai answered Esther saying: 

* "Think not with thyself that thou shall escape in the 
king's house, more than all the Jews. For if thou altogether 
holdest thy peace at this time, then shall there enlargement 
and deliverance arise to the Jews from another j but thou and 
thy father's house shall be destroyed : and who knoweth 
whether thou art come to the kingdom for such a time as this ?" 
— Esther iv, 13-14. Then Esther bade them return Mordecai 
this answer : 

"Go, gather together all the Jews that are present in Shusan, 
and fast ye for me, and neither eat nor drink three days, night 
or day : I also and my maidens will fast likewise ; and so will 
I go in unto the king, which is not according to the law : and 
if I perish, I perish." — Esther iv, 16. 

So Esther goes, and she finds favour in the king's sight. 
The king holds out the golden sceptre to her and promises her 
whatsoever she may ask, even to the half of his kingdom shall 
be given her if she but ask for it. But this is not what she is 
after. She wants to save her people, and this she has 
alrealy done. She has found favor in the king's sight and 
besides all this she became queen. It was through her that the 
Jews were saved. When the Jews were under the sentence of 
death this brave and tender woman comes to the front and says: 
"I will go, and if I perish, I perish." She male a sacrifice of her- 
self in order to save her people. She became the wife cf a Gen- 
tile king. God suffered it to be so, for there was no other way 
whereby the Jews could be saved. Esther became the living 
sacrifice. Like the prophet Hosea marrjing a Gentile woman, 
and she a Gentile man, all for a good cause. God never fails to 
reward His children. A righteous sacrifice is the permit of 
God. Although we have previously said that the mingled peo- 
ple belonged not so much to God as they did to the Gentiles, 



214. CREATION AND FORMATION. 

but whenever God permits a Jew to go among the Gentiles it is 
all for a good purpose. He is able to make the unclean clean, 
as in the case of Melchizedek, that ancient Gentile king, whom 
God choose for a good purpose and purified him a fit temple 
for the indwelling of the "holy ghost." God had a place fit for 
him, and He gave him power and strength to perform that par- 
ticular work allotted to him. So in the caee of Gomer, Hosea's 
wife. She being a Gentile woman became a fit help-mate through 
the power of God, for a Jewish companion, representing the 
marriage supper of the Lamb. 

But the blood of Jezreel shall come upon the hou«e of Israel. 
And Gomer conceived again and bare a daughter, and God 
said : 

* "Call her name Lo-ruhamah : for I will no more lave 
mercy upon the house of Israel; but I will utterly take them 
away." — Hosea i, 6. 

Then she conceived again and bear a son, and God said: 
..* u Call his name Lo-ammi: for ye are not my people, 
and I will not be your God;" — Hosea i, 9. And the tentl verse 
reads : 

"Yet the number of the children of Israel shall be as the 
sand of the sea, which cannot be measure 1 nor numSere \- } and 
it shall come to pass, that in the place (ninth verse) where it 
was said unto them, Ye are not my people, then it shall be said 
unto them, Ye are the sons of the living God." 

Now then, if we look at this scripture rightly we will at 
once see that it teaches a wonderful lesson, which lesson is the 
result oi>Gomer becoming the wife Hosea, the Jew. First, we 
remark that this lesson teaches us to look ahead. We must 
look to the, time that was prophesied by the prophets when 
Christshould Come and bring deliverance to the world; to 
redeem the sinning Jew, and to give eternal life to ti e Gentiles. 
In the ninth verse of the first chapter the phrase is : "Ye are 
not my people." This is just what we have been r.rguing so 
much. The mingled people were not God's people. 

Now then let us repeat the next phrase: "Where it was 
said unto them. Ye are not my people, there it shall be said unto 
them, Ye are the sons of the living God." — Hosea i, 10. 



CREATION AND FORMATION. 215. 

God tell us here through the prophet that the mingled peo- 
ple were not His people. While they had sufficient of the Jew- 
ish blood in them to make them a people, yet they could not be 
God's people, and only could be made the sons of God through 
Christ's mission on earth, for as we have been teaching all the 
time by scripture, this mingling of Jews and Gentiles was the 
great abominable thing. As Hosea so plainly teaches us in his 
prophecy, they were children of whoredoms, or in other words, 
bastards, which deprived them of the rightful heirship, and it 
was only through the shed blood of Christ that they could be 
called the sons of God; bought and purchased through His death 
by giving eternal life to the Gentile, the people that were not 
a people, and became the purchased possession of Christ Jesus 
our Lord, "by the breaking of the law of Israel in the valley of 
Jezreel," (See Hosea i, 5.), "for great shall be the day of Jez- 
reel." (See Hosea i, 2.) 

In confirming those truths we shall quote the twenty-third 
verse of the second chapter: "And I will sow her unto me in 
the earth ; and I will have mercy upon her that had not obtained 
mercy; and I will say to them which were not my people, Thou 
art my people ; and they shall say, Thou art my God." The 
ones that had not obtained mercy were the Gentiles, for they 
were the people that were not a people. The latter were the 
mingled, for he sa3^s, they were not His people. This, we think, is 
plain enough for anyone to understand. This is the mingled 
people, "Hosea and Gomer." 

Again in the third chapter the Lord commands Hosea to 
go and love another woman; a woman beloved of her friend: 
an adultress woman. This woman of course was a Gentile 
woman. So Hosea goes as the Lord commands, and he buys 
her for fifteen pieces of silver, a homer of barley, and a half 
homer of barley. ~Now the Lord does all this to show what 
shall come to pass when Christ comes. Hosea bought her for 
so many pieces of silver. So Christ was sold, and the sinner 
and the Gentile was bought with so many pieces of silver, 
together with the body and the blood of Jesus. They were 
bought with a price. And Hosea said unto her : 

* "Thou shalt abide for me manv days ; thou shalt not 



216. CREATION AND FORMATION. 

pla}^ the harlot, thou shall not be for another man : so will I 
also be for thee Iiosea iii, 3. 

"Thou shalt abide for me many days" is a prophesy, and 
it takes in the number of days, or the time that shall expire 
between Christ's first coming and His second, and this time is 
the time in which the sinning Jews and the Gentiles are to serve 
Christ, or, at least they may serve Him if they will. The way 
is before them, and Christ invites them to come. 

Oh how joyfully the Gentiles did receive Christ some eigh- 
teen hundred years ago ! That day was the starting place with 
them, and it was prophesied by Hoseathat Christ should cleanse 
the Gentile and the portion of the mingled people that were 
unclean by being part Jew and part Gentile, who were to be 
His people after the cleansing, for he says: "Thou shalt abide 
for me many days," from whence this ; a:ne prophesy steps in 
and begins its work of fulfillment as Peter shows us in the tenth 
verse of the eleventh chapter of Acts, that it was at Christ's 
death it commenced. 

Ah, dear* reader, this time is fast becoming fulfilled, that 
all things written must come to pass, as He says there must be 
a falling away, and the world is on a downward course. To-day 
the Gentile world is wandering away; the great beast is king, 
and he is worshipped more than Christ. That falling away 
which Jesus spoke of has almost reached its height, and when it 
shall have been fulfilled, then will the children of Israel that 
were so long without a king, or a prince, or a sacrifice, or an 
image, enjoy Christ at His second coming. The last verse of 
the third chapter of Hosea confirms this truth, for it gays: 

"Afterward shall the children of Israel return, and seek the 
Lord their God, and David their king; and shall fear the Lord 
and his goodness in the latter days." 

Oh, how plain the scripture is concerning the Gentile, the 
Jew, and Christ'. In fact those three characters are the sole 
foundation of the bible. And again, how plain it is to see the 
great difference between the Gentile and Jew. The tenth verse 
of the sixth chapter of Hosea sets forth this great difference. It 
says: 

"I have seen a horrible thing in the house of Israel: there 



CREATION AND FORMATION. 21' 



is the whoredom of Ephriam, Israel is defiled." This has direct 
reference to the sin of mingling, and at the same time the dif- 
ference between the two nations is set forth. If not, whence 
then comes the sin of mingling? The seventh chapter, in 
speaking of sinning, says : 

"When I would have healed Israel, then the inquity of 
Ephraim was discovered, and the wickedness of Samaria : for 
they commit falsehood; and the thief cometh in, and the troop 
of robbers spoileth without. And they consider not in their 
hearts that I remember ail their wickedness : now their own 
doings have beset them about; they are before my face. They 
make the king glad with their wickedness, and the prince with 
their lies." — Hosea vii, 1-3. 

And in the eighth verse the Lord says : "Ephriam, he hath 
mixed himself among the people; Ephriam is a cake not 
turned.'' 

Nothing could be more plain than this scripture is to show 
the mingling of the two nations. In fact this whole chapter is 
devoted to the interest of the G-entileand the Jew in that it shows 
up both moral and spiritual corruption creeping upon God's 
people because of transgression. "The way of the transgres- 
sor is hard." In the thirteenth and fourteenth verses of the 
tenth chapter of Hosea we have these words: 

"Ye have ploughed wickedness, ye have reaped iniquity ; 
ye have eaten the fruit of lies : because thou didst trust in thy 
way, in the multitude of thy mighty men. Therefore shall a 
tumult arise among th}^ people, and all thy fortresses shall be 
spoiled, as Shalman spoiled Beth-arbel in the day of battle: the 
mother was dashed in pieces upon her children." 

Now then, in those two verses there is one important point 
to notice, and that is, "ye have eaten the fruit of lies," which 
carries us back to Eden, for it was there the foreparents of the 
Jews ate Gentile lies. They trusted in the mighty man, and 
there the mother was dashed in pieces upon her children. From 
them death took its flight and the earth has been filled with 
lamentations and woe ever since. The clouds of sin have over- 
shadowed the human race for thousands of years ; the great tire 



218. CREATION AND FORMATION. 

is burning brighter; sorrows creep upon the soul and it cries out 
in tones of pity and distress and God hears and says: 

"O Israel, return unto the Lord thy God; for thou hast fal- 
len by thine iniquity/' — Hosea xiv, 1. 

How true! They fell by their iniquity. When the tempter 
came to Eve andpursuadedher to take of the forbidden fruit she 
not only fell by the wickedness of this Gentile man, but she fell 
by her own iniquity. The prophet Joel in his prophesies 
describes the miserable fall in Eden as follows: "He hath laid 
my vine waste, and barked my fig tree: he hath made it clean 
bare, and cast it away; the branches thereof are made white. * 
The field is wasted, the land mourneth ; for the corn is wasted : 
the new wine is dried up, the oil languisheth. Be ye ashamed, 
O ye husbandmen ; howl, O ye vinedressers, for the wheat and 
for the barley; because the harvest of the field is perished. The 
vine is dried up, and the fig tree languisheth; the pomegranate 
tree, the palm tree also, and the apple tree, even all the trees 
of the field, are withered : because joy is withered away from 
the sons of men." — Joel i, 7, 10, 11, 12. 

Not only did this joy wither away from the sons of men, 
but it also withered away from the sons of God. The sons of 
men were perfect until iniquity was found in them, and also Adam 
and Eve would have remained in innocency and in purity had 
they never eaten the forbidden fruit. On account of the sons of 
God taking the daughters of the sons of men the deluge came 
and swept them all away. God had forewarned them of the 
coming calamity but they heeded not, and He said : "My spirit 
shall not always strive with men." "His days are but one hun- 
dred and twenty years." And God commanded Noah to build 
an ark. 

Now then allow us to say a few words right here concern- 
ing the building of this ark. God says his days are but one 
hundred and twenty years, and thousands of great bible com- 
mentators there are who will tell you that Noah was a hundred 
and twenty years building this ark, and millions of the poor 
believe this story. No one has a right to say that it took Noah 
one hundred and twenty years to build this ark. The bible does 
not say how long it took him to build it. It took a hundred 



CREATION AND FORMATION. 219. 

and twenty years, did it? That is unreasonable* It is not hon- 
est for anyone to tell such a story. In, a hundred and twenty 
years Noah could have built an ark two hundred miles long. 
In a hundred and twenty years three carpenters could build one 
hundred and twenty ocean steam ships. As to the exact length 
of time it took Noah to build this ark no one knows. Someone 
has said that the carpenters who built Noah's ark did not go in. 
How does anyone know that ? How does anyone know that 
Noah did not enter into the ark? The bible says that Noah 
and his family and his sons' families went in and were saved, and 
it was Noah that was to build the ark. Thousands of people 
gather false ideas of the bible in just this way. They make the 
word of God of no effiect. 

Now then, dear reader, as we are drawing near the end of 
our labor for the present in these Old Testament scriptures, we 
desire to call your attention to one point which we have not 
heretofore said much about, and that is the difference between 
Christ's first and second coming. In what we have previously 
said concerning the Gentile and the Jew, it may be that we 
have used teims in describing the difference between them which 
would of themselves express the difference between His first 
and His second coming. But in order that the reader may 
clearly comprehend the truth of the fact we shall give some 
scriptures. Hence we find Him saying: *■ "I, even I,' will 
tear and go away; I will take away, and none shall rescue him. 
I will go and return to my place, till they acknowledge their 
offense, ami seek my face: in their affliction they will seek 
me early." — Hosea v, 14-15. 

In this scripture Christ is set forth as coming here 
once and then returning to His place. The tearing of His 
people is figurative of Him blinding the eyes of them by para- 
bles — just what He did when he was here. Again He says : 
"And it shall come to pass afterward, that I will pour out my 
Spirit upon all fiesh ; and 3-0 ur sons and your daughters shall 
pro] her.y, your old men shall dream dreams, your young men 
shall see visions : and also upon the servants, and upon the 
handmaids in those days will I pour out my Spirit." — Joel ii, 
28-29. 



220. CREATION AND FORMATION. 

Peter on the day of Pentecost speaks of this prophecy and 
tells us that upon that day it had its beginning, and its ending 
shall be with the end of time. Wherefore Peter says: "Ye 
men of Judea, and all ye that dwell at Jerusalem, be this known 
unto you * these are not drunken as you suppose, seeing it 
is but the third hour of the day. But this is that which was 
spoken by the prophet Joel;*' — Acts ii, 14-16. 

Then Peter goes on to teach us concerning the rest of the 
things that were to happen before Christ makes His second 
advent on earth. And to still continue the reader's mind in 
this chain of thought until all the dark clouds of superstition 
are wiped away, we invite them to read the first and second 
verses of the third chapter of Joel: "For, behold, in those days, 
and in that time, when I shall bring again the captivity of .Jud ah 
and Jerusalem, I will also gather all nations, and will bring 
them down into the valley of Jehoshaphat, and will plead with 
them there for my people and for my heritage Israel, whom 
they have scattered among the nations, and parted my land/' 
This scripture plainly sets forth the second coming of Christ. 
And passing on to Jonah, we again find that God through him, 
confers figuratively to our mind the first coming of Christ, His 
mission, death and resurrection. Many will tell you that this 
was a literal transaction, but we say to you that this is a proph- 
ecy of Christ's mission on earth. Hence He says, "as Jonah 
was three days and three nights in the whale's belly, so must 
the son of man be in the bowels of the earth." We have made 
these remarks upon the word of the Lord that was given the 
prophet Jonah, to let the reader know that this was a prophecy 
just the same as the wheel in a wheel, or the four great beasts of 
Daniel, or the revelation of the greatwhore that John saw while 
on the Isle of Patmos. So trusting that you will no longer think 
that the whale did really SAvallow Jonah; that you may no 
longer be tossed to and fro by every wind of doctrine by the 
cunningness of men, we will now turn to the book of Micah, 
leaving out the two books, Amos and Obadiah, simply because 
the testimonies contained in- them are about the same as those 
of Micah. Anyone that is acquainted with the scriptures at all 
will be able to conceive the harmonizing link between the book 



CREATION AND FORMATION. 221. 

of Joel and the book of Micah. They all agree. 

Our first point in the book of Micah is found in the fourth 
chapter and the first verse : u But in the last days it shall come 
to pass, that the mountain of the house of the Lord shall be 
established in the to}} of the mountains, and it shall be exalted 
above the hills; and people shall flow unto it. And many 
nations shall come, and say, come, let us go up to the mountain 
of the Lord, and to the house of the God of Jacob; and He will 
teach us of his ways, and we will walk in His paths: for the 
law shall go forth of Zion, and the Avord of the Lord from Jeru- 
salem. And he shall judge among the many people, and rebuke 
strong nations afar off ; and they shall beat their swords into 
ploughshares, and their spears into pruning hooks: nation shall 
not lift up a sword against nation, neither shall they learn war 
any more." — Micah iv, 1-3. 

Now this has reference to the escond coming of Christ but 
some will say it has reference to His first coming and crucifix- 
ion. This is a wrong idea, for if it is true then the facts 
expressed in the third verse are wrong; for it says that nation 
shall not lift up the sword against nation, neither shall they 
learn war any more. Since Christ's crucifixion millions have 
been slain in battle, and even to-day standing armies are ready 
with sword, spear and pistol, and shot and shell, for war. They 
are already fixed to kill. So you see this is another wrong 
idea some people have of* God's holy word. They make it to no 
effect. In the day of which we are speaking every man shall 
sit under his own vine, and under his own fig tree, and none 
shall make them afraid, for the mouth of the Lord of hosts hath 
spoken it. "For all people will walk every one in the name of 
his god, and we will walk in the name of the Lord our God for- 
ever and ever." — Micah iv, 5. 

Again "In that day, saith the Lord, will I assemble herthat 
halteth, and I will gather her that is driven out, and her that I 
have afflicted :" — Micah iv, 6. But before this time shall have 
come, great wars and rumors of wars will have taken place. 
When Christ's disciples asked Him of His second coming, and 
what would be the sign, He answered them saying : "Take heed 
that no man deceive you, for many shall come in my name, say- 



222. CREATION AND FORMATION. 

ing, I am Christ; and shall deceive many. And ye shall hear 
of wars and rumors of wars : see that ye be not troubled : for 
all these things must come to pass, but the end is not yet. For 
nation shall rise against nation, and kingdom against kingdom: 
and there shall be famines, and pestilences, and earthquakes, in 
divers places. For as the lightning cometh out of the east, and 
shineth even unto the west; so shall also the coming of the son 
of man be. Immediately after the tribulation of those days 
shall the sun be darkened, and the moon shall not give her light, 
and the stars shall fall from heaven, and the powers of the heaven 
shall be shaken. And then shall appear the sign of the son of 
man in heaven: and then shall all the tribes of the earth 
mourn, and they shall see the son of man coming in the clouds 
of heaven with power and great glory." (See Matthew xxiv.) 
Xow if Christ is our teacher, or guide, why not accept His 
doctrine? The above words of Christ were not His own, but 
the Father's that sent Him. Christ certainly knew all these 
things before hand, for He received them from God the Father, 
and He cannot lie, neither is there any deceit found in Him. 
All these things which Christ spoke about, the wars, and fam- 
ines, and pestilences were to take place between His first and 
second coming, most all of which have been fulfilled, and are 
being every day. Behold the wars of a few years ago ! The 
million of broken hearts of wives and families over the thoughts 
that their brave heroes, their kind husbands and loving broth- 
ers would never more be seen. Christ said "all these are the 
beginning of sorrows, but the end is not yet." God only knows 
when that great day shall come, but when it does come, then 
Avi II Israel be gathered together, and Christ the blessed Lord 
will be their king. In that day — the day of Christ's second 
coming — all nations will lay down their arms; their warfare 
will cease; their swords and spears will be useless; there will 
be nothing to war for. Nation shall no more rise up against 
nation. The world in that day will be a universal change. Every 
soul will think no more of battling, nor dream of hardships, nor 
imagine himself upon the field amid the scenes of life spilling 
blood, and anguish, and strife, and woe, but ho will seek a 
change, if he seek at all, in Christ. And in Christ he will find 
his best friend — a friend in the time of need. 



CREATION AND .FORMATION. '22':>. 



Dear reader, the remaining few books of the Old Testament 
we shall pass over for the present without making any comments 
upon them. The reason why we do this is, first, because our 
work in tjie Xew Testament caps the Old Testament scriptures 
and all our work in them; second, because the testimonies con- 
tained in the last six books of the Old Testament are in perfect 
harmony with every other part of the Old Bible. They agree; 
they bear evidence to the same effect. Their is nothing lacking. 
The Gentile and Jew are there, and Christ is there, and upon 
these three characters the bible treats from beginning to end. 
In these Old Testament scriptures we have labored, not for the 
benefit of satan, but for the benefit of those who are truth seek- 
ers. Such a motive as this, from an earnest heart adds praise 
to the name of God. We have prayed to God, and in private 
we have sought Him for light. We have asked of Him that 
giveth to all men liberally, and He has granted. Praise His 
holy name! We are praying now that those who read this work 
may see the truth of God's holy word. We pray, we trust, that 
he who reads may understand. Don't undertake to mix God's 
word with man's word. This is the cause of thousands and mil- 
lions becoming unbelievers. They try to harmonize science 
and the bible. They fail. God never intended such a work to 
be, and it never can be. The bible is science, but it is all bible 
science. That science which treats of the earth is of the earth 
and it is earthly. That science which treats of beasts, birds, 
reptiles and fishes is the science of beasts, birds, reptiles and 
fishes, and it has nothing to do with the word of God. Both 
science and the bible are complete within themselves. Truth is 
truth, and a lie is a lie. 

Again, a great many people complain about the mysteries 
of the bible. Why God bless you, dear reader, don't you know 
that God says "unto you it is given to know the mysteries ?" 
If it had been the intention of God to set before the world a book 
for our guide, and one that we could not understand, He could 
not, under such circumstances, lawfully hold us responsible for 
our short comings and imperfections. But as it is we are held 
responsible for our wrongs, so it follows that we are inexcusa- 
ble. Why? Simply because God says "unto you it is given to 



224. CREATION AND FORMATION. 

know the mysteries of the kingdom of God." Hence study to 
show thyself approved unto God, a workman that need not be 
ashamed, then a fool need not err therein. God gave us the 
bible for a guide; it is a lamp, and its light shines upon,our path- 
way. If we follow its precepts we shall not go astray. He 
who goes astray does not go astray by following the bible. It 
is by following man, the deluded dupes of the devil, that man 
is led astray. 

Dear reader, think upon these things. Study to show thy- 
self appproved unto God, a workman that needeth not be 
ashamed, rightly dividing the word of truth. Go back to the 
first chapter of Genesis and there seek out those bright bible 
gems. "In the beginning God created the heavens and the earth. 
And the earth was without form, and void ; and dark- 
ness was upon the face of the deep." And God created the 
gigantic beasts, the maetodons, and the monsters that traverse 
the mighty deep. He caused the earth, the sea, and the air to 
swarm with life; and at last He created man in His own like- 
ness, and gave him dominion over all the earth. What a great 
gem! u He created man in his own image or likeness." This 
man was the wise lord of creation. Next, God formed man, and 
his dominion was very limited. His was the care of 
the garden, to keep it and dress it. But by the violation of 
God's laws and statutes he fell from his pure state and sunk 
far below the nobilit}^ of his manhood. And thus God's work 
of creation and formation became void and destitute of their 
former power and glory. 

God seeing His work had become corrupt, and that a living 
sacrifice was necessarily required in order to restore, as far as 
possible, human life back to its pure, celestial glory, gave there 
and tjhen His only begotten Son, that whosoever believeth on 
Him should not perish, but should have life everlasting. In 
Eden the Messiah was promised to Adam ; and to the Gentile, as 
an alien, eternal life was promised. And in Christ's death, 
which took place some three or four thousand years after the 
promise, both the Gentile and fallen Jew were benefitted by the 
long-looked-for sacrifice. Through His death restoration on 
the part of the fallen Jew and the grant of eternal life to the 



CREATION AND FORMATION. 22o. 

Gentile were made strong by pain and agony upon the cross. 
The work that was given Christ to do, Avas, by Himself, and 
by Himself alone, accomplished ; the balance of which was 
left for man to perform. Christ could not do it all. He did all 
He could do, and that which was beyond His power to accom- 
plish was left for man to work out, and that task is now a very 
easy one. He says "drink, and ye shall live." How easy it is 
to drink. He says "Come unto me all ye that labor and are 
heavy laden, and I will give you rest." Here we are, traveling 
through this world, wearily laden with the affairs of this life 
and sinking down, one by one, under the terrible load, when 
the blessed word of God tells us to cast our burden down. If 
you was on a long journey carrying with you a shoulder load, 
a hundred pounds or more, you could easily throw that worth- 
less burden down, and you would throw it down the first time 
you got a chance. 

So likewise may we throw down our burdens of sin. But a 
great many of us had rather carry this load, and a great many 
of us do carry it all through life. Christ says "Throw it down" 
"come unto me all ye that labour and are heavy laden and I 
will give you rest." 

So with this promise let us come; come to Him, who is 
able to save to the utttermost. We pray for you. We trust 
that our labor has not been in vain. We have labored, not for 
our own benefit, but for the benefit of the world. The bible is no 
mystery, as some suppose, and this we have endeavored to make 
plain. The bible does not say that there are any mysteries in 
it that we are not to understand. God says, "unto you it is 
given to know the mysteries of the kingdom of God." So 
with this comforting thought let us go into the field and reap 
the harvest. Christ quoted these Old Testament scriptures, 
and, beyond all doubt, He had a thorough understanding of their 
meaning and worth. In His day He found a vein of precious 
ore. So, in our day, this same vein of precious ore is visible. 
God, the Father, and Jesus Christ our Lord, be praised ever- 
more. The true light of His holy word is ever growing brigh- 
ter. The mists are falling. Praise him, Oh ye sons of earth. 
The Lord be with you all. 



22(). CREATION AND FORMATION 



"Who hath wrought and done it, calling' the generations 
from the beginning? T the Lord, * I am he." — Isaiah xli, 4. 
For every house is built by some man, but he who built all 
things. is God, that He might be all, and in all, to bring us into 
faith unfeigned, through Christ, for He is our peace. That He 
might reconcile us unto God, having sealed us with that holy 
spirit of promise, which has carried us across the dark chasm of 
old Gentilism and transplanted us into the kingdom of His dear 
Son, that we may bask out upon the waves of eternal light, 
drinking of the crystal stream flowing from the fountain head 
of life, where the evergreen foliage glitters over the white cap- 
ped peaks of never ending day. Surely it has been b}" such 
mountainous beacons as this. We have seen the dark mist of 
superstition obliterated, and instead the oceanic influence of 
divine light shed over the listener's mind, as though a thousand 
suns had risen over the rocky ways of the great lemma of the 
legate or image, and places upon the complot of corn- 
plotters this fraudulent inscription and crowns the honest heart 
with triumph. Such has been our object in the Old Testament 
scriptures and such will be our labor in the New. So leaving 
the Old World for the present, we pass to the new dispensation 
of Christ, begging the reader to follow on. 



o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o 



CREATION .wn FORMATION; 



-ON 



THE 0-E3STTILE .i^IbTID THE J"2ET&r. 



AS SET FORTH AND RIGHTLY DIVIDED IN THE 



:}3^p:w jj||^tam£nt ^cfVDhifm^:- 



JUST AS WE LABORED IN THE 



GLB TESTAMENT 



SO WILL WE LABOR IN TKE NEW. 



o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o-o 



Text: — "Search the Scriptures:' — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

Life, at the stage of youth and innocency, is but simple. 
The mornings are calm, fresh and bracing; and not until the 
mid summer sun of life has risen upon the head of youth does 
the true character appear. So with the subject of our work. 
Even in its morning of youth, when it appeared in sweet inno- 
cency, it was fresh and bracing. But not until the summer sun has 
lifted the mists and driven from the broad fields the darkness, 
will the real borders appear. And then, to let our minds wander 
up the beautiful narrow path, along which d welleth the crystaline 
flowers, heavily laden with the sweet scent of never ending joy, 
the perfume of a Savior's love amid the rich plumes ofamyrtled 
landscape makes a picture which clings to one with delightful 
intensity throughout life's natural term. And well it might cre- 
ate numberless joys, when we reflect upon the past, and look 
back over the deep chasm just crossed, from whence we see an 
entire world overhung with darkness and wrapped up in the 
multiplied forms of whoredoms of the well favored harlots of 
witchcraft and lordism, the great oppressing powers that tri- 
umphantly trample down and tread upon the world's dearest 

hope, and causeth the nations to wander after strange gods 

the gods of men— which perish and sink down into an infi- 
nite vacuum-like grave, where the innumerable dead dwell, and 
where each and everyone were once worshippers of worldly idols 
sleep and slumber with the many classes of imposters, the quack 
teachers, the lying priests and the unthoughtful theologians for- 
ever in an untimely tomb. 

Again, when we look back and see some poor soul strug- 
gling on toward the true light of Grod's holy word, we rejoice over 
the thought that he is no more wrapped up in the mighty powers 



2.')2. CREATION AND FORMATION. 

of this world, but is stepping forth from prison slavery — the 
church's gross darkness — into the realm of eternal light. He 
no more stands or lives in that intermediate land of which we 
read about in the prophecy of Zechariah saying: 

"And it shall come to pass in that day, that the light shall 
not be clear nor dark, • but it shall come to pass that at evening- 
time it shall be light." — Zechariah, xiv, 6-7. 

Again, whilst looking upon the dark pictures of life, which 
resemble the false teachings of former days, and the monstrous 
declarations of to-day, we can only exclaim that it is neither 
dark nor clear. Bat in answer to the above prophecy, the light 
will come by and by. Technically reasoning, we are now ready, 
even now, to affirm that the glory of God is risen above the 
earth, and the excellency of His majesty is seen circling around 
over the heads of the sons of earth, whilst they, as dwellers 
under the great blue arch of hope, arc pursuing the way of holi- 
ness — the true gospel of the world — the real light of God's holy 
word, which must be preached in all the world before the end 
shall be. Hence, our main object and work in the New Testa- 
ment is to rightly divide the word of truth, and when so 
done it will coincide with the Old Testament. 

Here we have a chain of facts whose links can be welded 
together only by the magnet of the Old Bible. And when God 
so welds two great forces together separation is then an impos- 
sibility. And now, our first point to be established in the New 
Testament, and one in accordance with the subject of our work, 
is the mysteries of which Christ spoke saying unto His 
disciples: "Unto you it is given to know the m} T steries of the 
kingdom of God." In this saying is included the entire subject 
of our work; and one which embraces both Gentile and Jew, 
as we have dealt wifh them in the Old Testament, so 
will we deal with them alike in the New. In making a 
distinction between the two nations, that is to separate the Jew 
from the Gentile, and the Gentile from the Jew, according to the 
directions of the Bible, is to know the mystery. Christ opened 
His mouth and taught them by parables. Those same parables 
were beyond the comprehension of a certain class of people and 
they should not be known to them. 



CREATION AND FORMATION. 



From this one fact we are ready to come to the conclusion 
that there truly was a certain class of people who could see and 
could not perceive nor understand. This is all so plainly set 
forth in the eleventh and twelfth verses of the fourth chapter- 
of the book of Mark. The question will now arise, Who 
were those that were without ? The so-called great Bible com 
raentators answer this question by saying: "Those without are 
the ones that are without the circle of Christ's disciples. They 
were those" they say, "who remained in ignorance through the 
hardness of their hearts. They truly were without/' 

Of course they were without ; they were without the ben- 
efit of God's love. That is a good explanation, as far as it goes, 
but it is not all. It does not go very far. It is an indisputa- 
ble fact that outside the circle of Christ's disciples, those who 
were so blinded by parables that they could not perceive nor 
understand, were the ones who Christ parabolically made blind 
when He came into the world. All this was prophesied by the 
prophets many years before Christ came. Christ blinded them, 
and those are they who are outside. 

But then there is another class of people spoken of in the 
Bible that were outside of this divine circle that were not 
alike blinded. Who then, you may ask, were those who were 
so badly blinded — the ones who could not perceive nor under 
stand ? 

Well, in spite of what these so-called great Bible commenta- 
tors say, we, from a bibical standpoint answer : "It was the 
Jews, notthe sinning Jews, but that brotherhood of Jews who are 
serving God to-day — if they are serving Him at all — under the 
Mosaical law, and from the sinning Jews they are exempt. 
They are the ones who are parabolically blind. The Gentiles and 
the sinning Jews are they who are to know and understand. 
Christ said that He came not to call the righeous, but sinners to 
repentance. The great mystery that was, and even unto this 
day is, was the bringing in of the Gentiles, and the blindness in 
the part that should happen to the Jews. 

In the eleventh chapter of Romans and the twenty-fifth 
verse, we have these words : 

For I would not, brethren, that ye should be ignorant of 



234. CREATION AND FORMATION. 

this mystery, lest ye should be wise in your own conceits, that 
blindness in part is happened to Israel until the fulness of the 
Gentiles be come in. 

Paul is here speaking to the Gentiles, for to them he was 
sent. This the thirteenth verse of the eleventh chapter of 
Romans makes plain ; He says, "For I speak to you Gentiles, 
inasmuch as I am the apostle of the Gentiles, I magnify mine 
office:" 

Thus you see that Christ did not blind the eyes of the Gen- 
tiles with parables. They were to know and un ierstand; but yet 
we do not say that they did know the mysteries, although Christ 
in speaking to the Gentiles and sinning Jews, says : "Unto 
you it is given to know the mysteries of the kingdom of God." 
Paul was sent to preach to the Gentiles, himself being a Jew 
and one chosen by Christ to perform a work among the heathens 
to show them the true light, that seeing not they might see; 
and those Jews that did see were to be made blind by parables. 
To this class belong the wandering Jews, of to-day. Behold how 
blind the}' are! Not believing that the prophesies of Messiah 
has come, but that He is yet to be. Truly they have been in 
darkness, and even unto this day are blinded by parables. But 
the time will come when this dark cloud will forever roll away. 
And then will this old antique nation — the holy seed of Eden — 
behold their king, Jesus, the Savior of the world, forevermore. 
Darkness is ephemeral or transitory, it cannot always last. So 
with this holy, God-like people. They are blinded for a reason 
only. So-called ministers of the gospel of Jesus Christ, in now- 
adays, will get up in the pulpit and run down this holy people. 
It has been said thousands of times that they are vagrants, a 
worthless people, and in fact, cast-a-ways. 

Ah, dear christian men, this is bitter. God says that He 
has not cast a way His people which He fore-knew. Then how 
say ye that they are cast-a-ways ? Some day God will rise up 
and then all this acrimoniousjangling will for time and eternity 
cease. The Jews to-day are the most holy race of people on 
earth. Through the Divine will they have been blinded for a 
little while, but that blindness, in a day that is little looked for, 
will be turned to light. 



CREATION AND FORMATION. 235. 



With these few remarks on Gentiles, Jews and mysteries, 
we will end for the present, and take up our work in the first 
chapter of Matthew. 

Some two thousand years ago, in the days of Herod, the 
king, there appeared as a sign of the coming of the promised 
Messiah, a star in the east, by which the wise men were directed, 
and came saying: "Where is he that is born king of the Jews? 
for we have seen his star in the east and are come to worship 
him/' 

Now then, the birth of Jesus, the promised Savior of the 
world was in this manner: * "When as His mother Mary was 
espoused to Joseph, before they came to gether, she was found 
with child of the Holy Ghost. Then Joseph her husband, 
being a just man, and not willing to make her a public example, 
was minded to put her away privily. But while he thought on 
these things, behold, the angel of the I^ord appeared unto him 
in a dream, saying, Joseph, thou son of David, fear not to take 
unto thee Mary thy- wife: for that which is conceived in her is of 
the Holy Ghost. And she shall bring forth a son, and thou 
shaft call his name JESUS: for he shall save his people from 
their sins. Now all this was done, that it might be fulfilled which 
was spoken of the Lord by the prophet saying, Behold, a virgin 
shall be with child, and shall bring forth a son, and they shall 
call his name Emanuel, which being interpreted is, God with us. 
Then Joseph being raised from sleep did as the angel of the 
Lord had bidden him, and took unto him his wife : And knew 
her not till she had brought forth her firstborn son: and he 
called his name JESUS/'— Matthew i, 18-25. 

Now then, here is the promise and it has come in full. 
"Now when Jesus was born in Bethlehem of Judea in the days of 
Herod the king, behold, there came wise men from the east to 
Jerusalem, Saying, Where is he that is born king of the Jews ? 
for we have seen his star in the east, and are come to worship 
him. When Herod the king had heard this things, he was 
troubled, and all Jerusalem with him. And when he had gath- 
ered all the chief priests and scribes of the people together, he 
demanded of them where Christ should be born. And they said 
unto him, In Bethlehem of Judea; for thus it is written by the 



230. CREATION AND FORMATION. 

prophet/' — Matthew ii, 1-5. "And thou Bethlehem, in the land 
of Juda, art not the least among the princes of Juda; for out of 
thee shall come a Governor, that shall rule my people Israel." — 
Matthew ii, 6. (See Micah v, 2.) 

"When they had heard the king, they departed; and, lo, 
the star, which they saw in the east, went before them, till it 
came and stood over where the young child was. When they 
saw the star, they rejoiced with exceeding great joy. And 
when they were come into the house, they saw the young child 
with Mary his mother, and fell down, and worshipped him:" * 
—Matthew ii, 9-1 J. 

And now, having come to the promise of God in full by the 
birth of Jesu.j the Savior and ruler of the world, we will not 
dwell here too long just now, but pass on up to His ministerial 
life which was publicly begun after His baptism. 

Then cometh Jesus from Gallilee to Jordan unto John, to 
be baptized of him. But John forbade him, saying, I have need 
to be baptized of thee, and comest thou to me? And Jesus 
answering said unto him, Suffer it to be so now: for thus it 
becometh us to fulfill all righteousness. * Then was Jesus 
baptized and the spirit of God descended like a dove and lighted 
upon him : and lo a voice from heaven, saying, This is my 
beloved son, in whom I am well pleased. (See Matthew iii, 18- 
17. 

God calls Him His beloved Son, in whom He is well pleased. 
Yes, God sent Him into this wicked world to bear the sin of 
many. His mission into this world of hurly burly had a three- 
fold meaning. First, to make blind with parables, the eyes of the 
Mosaical Jew; second, the grant of repentance unto the sin- 
ning Jew; and third, to give eternal life to the Gentiles, and to 
graft them into the good olive tree, so that they might with the 
Jews be partakers of the fruit of the tree of life, which is Christ, 
Christ did not come to change the laws of the Mosaical Jews to call 
them forth from their place of worship from under the Mosaical 
law. They were blinded by parables in such a way that when 
Christ was through with them they could find no other place 
wherein they might worship than the Mosaic temples. The cloud 
that has hung over them will continue to so hang until God sees 



CREATION AND FORMATION . 



it to remove it. When Christ came into the world they did not 
accept Him — they would not have Him for their king. In fact, 
He was not promised to them at His first coming, but at 
His second coming. This we hope is made plain; if so then we 
will venture on with our scriptural work. 

After the voice from heaven came saying: "This is my 
beloved Son, in whom I am well pleased." "Then was Jesus led 
up of the Spirit into the wilderness to be tempted of the devil. 
And when he had fasted forty days and forty nights, he was 
afterward a hungered. And when the tempter came to him, he 
said, If thou be the Son of God, command that these stones be 
made bread. But he answered and said, It is written, Man 
shall not live by bread alone, but by every word that proceed- 
eth out of the mouth of God." — Matthew iv, 1-4. 

After the devil had thus tempted Jesus, and all to no effect, 
he took Him up into the holy city and sat Him on the pinnacle 
of the temple, and said unto Him: "If thou be the Son of God, 
cast thyself down : for it is written, He shall give his angels 
charge concerning thee : and in their hands they shall bear thee 
up, lest at any time thou dash thy foot against a stone." — Mat- 
thew iv, 6. 

Here the devil failed again, and for the third time he tries 
to lead Christ away. He takes Him up into an exceeding high 
mountain and shows Him all the kingdoms of the world, and the 
glory of them, and tells Him that all these are His as soon as 
He falls down and worships him. But he fails again, and Jesus 
says unto him : "Get thee hence, Satan : for it is written, 
Thou shalt worship the Lord thy God, and him only shalt thou 
serve." — Matthew iv, 10. 

And when satan had left the Savior angels came and minis- 
tered unto Him. 

Now in regard to the above quoted scripture, we think it 
necessary, in order to throw more light upon it, to refer to the 
scripture bearing upon the same thought. 

In the sixth chapter and sixteeth verse and the eighth chap- 
ter and third verse of Deuteronomy ; also, the ninety-first Psalm 
and the eleventh and twelfth verses, you will find the word of 
God to harmonize with the above. 



288 CREATION AND FORMATION, 



Our Lord, in His temptation, reminds us of Eve and her 
temptation in the garden of Eden. She and her husband were 
holy and remained in purity until they jnelded to passion — gave 
themselves up to lust. The serpent that come to Eve, as we 
have stated before, was a Gentile man. He boldly stepped up 
to her and acknowledged that there was a God, and told her to 
eat and that she would be all the wiser, and that she and her 
husband would not die as the Lord had said, but that they would 
be wise like gods, knowing good and evil. 

And such was the case with the Gentiles. They were wise 
and they were the gods of earth, satan, the old devil, or the 
fallen spirit, being their king. Now the thought that we wish 
to dwell upon here, is that Christ's tempter was a Gentile man 
with satan in his-heart. When the tempter came to Eve, as we 
have just stated,, he acknowledged the existence of God and 
he did likewise when he- tempted Christ. He said, "If thou be 
the Son of God command that these stones be made bread/' 

Satan certainly knew that there was a God, for he was once 
an angel in heaven and, perhaps, he lived' and talked with God 
for numberless ages before the formation or even the creation of 
man. This we cannot accurately determine. But the Bible 
says that he was cast Out of heaven, and this is sufficient evi- 
dence to prove that he was once there, especially if the Bible be 
true, and no honest man has ever yet denied the divine origin. 
Christ's temptation, we count from a Bibical standpoint, was 
similar to the temptation which fell upon Adam and Eve in the 
garden of God. 

In the time of Eden's infancy the tempter came. That was 
the best time to deceive, and well did satan know it. And so 
likewise did he come to Christ. After he had fasted forty days 
and forty nights He became hungry and lost bodily strength, 
and satan seeing this came to Jesus and said, "If thou be the 
Son of God command that these stones be made bread." Satan 
knew that Christ was hungry and that if he could get Him to turn 
these stones into bread that he would have gained, over Him the 
same victory which he had over Adam and Eve. But it so hap- 
pened that he did not have any power over our Lord. Christ 
was the victor. It was after the spirit of God had been breathed 



CREATION AND FORMATION. 239. 

into Adam and Eve that the tempter came. He came in the 
time when he could do the most harm. 

When he deceived Adam and Eve he did not only deceive 
and injure them, but also injured God, or the gift of God, which 
was the living soul. He did not injure God any by entering 
into the heart of the Gentile, for God did not own them as His 
chosen people. So likewise when the tempter came to Christ 
he came to Him in a time when he thought he could do the most 
harm. When Christ was hungry and faint he tempted Him to 
make bread out of stones. And this he tried to make Him do 
after God had said, "This is my beloved Son in whom I am well 
pleased." After Christ was baptized the spirit of God came 
upon Him. . 

If satan at this time had been victorious over Christ, he 
would not have only deceived and injured Him, but he would 
have injured God also. Adam and Eve at their first trial fell, 
but Christ at His first trial was more than conqueror. He 
boldly faced the tempter and came out victorious. Adam's fall 
was death. Christ's victory was life. He took upon Himself 
flesh in order that He might know the power satan had over 
the flesh, and by so doing He condemned sin in the 
flesh. He took not on Him the nature of angels; but took 
He of the nature of the seed of Abraham. (See Hebrews ii, 
16). Also, in the fourteenth verse of the second chapter of 
Hebrews, we have these words: 

"Forasmuch then as the children are partakers of flesh and 
blood, he also himself likewise took part of the same; that 
through death he might destroy him that had the power of 
death, that is, the devil :" 

Through Adam's fall death spread throughout the whole 
world, but in Christ all were made alive. The tempter that 
came to Adam and Eve, as we have remarked so many times, 
was a Gentile man with the devil in his heart, and he was the 
wisest creature on earth. Christ's tempter was of the same 
likeness; of the same disposition, and having the same knowl- 
edge of God as that of Eden's tempter. Eden's tempter and 
Christ's tempter, according to scripture, are one; that is, the 
same spirit which predominated in the heart, and ruled and 



240. CREATION AND FORMATION. 

controlled the passions and appetite of the Gentile man in the 
garden of God, lived and triumphantly ruled over the Gentile 
man in Christ's time. To reason that Christ's tempter was a 
Gentile man, is good reasoning. When the tempter sat Christ 
on a pinnacle of the temple, he said : < 

"If thou be the Son of God, cast thyself down, for it is 
written, He shall give his angels charge concerning thee." — 
Matthew iv, 6. 

Christ said unto him : "It is written again, Thou shalt not 
tempt the Lord thy God."-— Matthew iv, 7. 

The thought which we gather here is "Thy God," which 
both literally and spiritually means "the God of some one." 
And thus was the Supreme Being, about this time, or not very 
far from this time, becoming the God of the Gentiles. The 
christian world teaches that God is our great common Father, 
and this is good sound doctrine to teach, but no one has ever 
said that God was the devil's father. God was only Father to 
the Jews in times previous to Christ's advent into the world. 
To-day He is the Father of both Gentile and Jew, and Christ 
says: "Those that thou gavest me I have kept, and none of 
them is lost but the son of perdition." 

Now the son of perdition was Judas, one of the twelve 
apostles, and he was lost. Christ says: "Have I not chosen 
you twelve and one of you is a devil?" 

The devil was lost. He betrayed Christ for thirty pieces 
of silver. 

Now you can plainly see that Christ's adversary was noth- 
ing more than a wicked man with the spirit of wickedness in 
his heart. If this be true, and we have no doubt that it is, 
then reason teaches us that he who tempted Jesus in the wilder- 
ness, was also a wicked man. All the work that satan has ever 
done in this world has been done through a wicked man. In 
every piece of evilwork man was the devil's instrument. The 
devil is at the head of all that is bad. Any honest person will 
acknowledge this. We think this is plain enough for anj^one 
to understand. Let the reader bear in mind the thought that 
Christ's tempter was a Gentile man, and from thence on he will 






CREATION AND FORMATION. 241. 

find plenty of scripture to strengthen this idea. So much for 
the present on this point. 

In the sixteenth verse of the fourth chapter of Matthew, 
we have these words : 

"The people which sat in darkness saw great light; and to 
them which sat in the region and shadow of death light is 
sprung up." 

The prophet Isaiah prophesied of this great light which 
should come into the world. And when Christ, the promised 
Messiah, did come, then the Gentiles saw in Him great light, 
for He was the light of the world, and in Him the nations 
found rest. The sinner was granted repentance. By Christ 
the Gentile was made a new creature in Him, and they received 
eternal life. Those people w T ho sat in the regions and shadow 
of death were the sinning Jews. Of course the Gentiles were 
also in darkness, but the darkness which they sat in did not 
arise from the. same source as did the Jewish darkness. The 
Jews sat in darkness because of transgression, but not so with 
the Gentiles, for they were not held accountable for the wrong 
they did, and in their death there was no bonds. It is not so 
with them to-day. They are now held accountable for every 
sin. Jesus showed them the way to eternal life. And He went 
about from place to place, teaching in their synagogues and 
saying, repent ye, for the kingdom of heaven is at hand. Now 
Jesus Himself was the kingdom of heaven, and He says 
"repent." 

The question may be asked, who was Jesus calling to 
repentance? This is very easy to answer, for there was but one 
class of people that had ever sinned, and this class belongs to the 
sinning Jew. They were the sinners and they were accountable. 
The Gentiles were the wicked men, and they were unaccountable. 
The people who sat in darkness — the Gentiles — saw great light, 
and to those who sat in the regions and shadow of death, light is 
sprung up. Those who sat in the regions and shadow of 
death were the sinning Jews. Christ came not to call the 
righteous but sinners to repentance. 

Again the question may be asked, "Were not the Gentiles 
sinners?" We answer, from the time that satan first entered 



242. CREATION AND FORMATION. 

the hearts of the Gentiles, and from thence on, ever after they 
were a corrupt people. 

Sixteen hundred years after the formation of man the wick- 
edness ofthis world was something terrible. 

"And God looked upon the earth, and, behold, it was cor- 
rupt; for all flesh had corrupted his way upon the earth." — ■ 
Genesis vi, 12. 

Now this includes both Gentile and Jew. The one was a 
transgressor the other was not. The Jews had laws to obey, the 
Gentiles had none. The one was accountable the other was 
unaccountable. But all had corrupted not only their way, but also 
God's way upon the earth. The Jews in disobeying God's laws 
became corrupt, and God's way upon earth violated. And 
by this the sting of death did not stop here. The pain and 
sorrows which the Jews underwent in this world migrated 
with them to that vast world beyond. 

When Christ came and suffered and died for sinful man, 
and yet while His dead body was lying in the sculptured sepul- 
chre, He at the same time was preaching to the spirits 
in prison. 

The Gentile in lifting himself up above God also corruted 
in this God's, way upon the earth. He likewise made his own 
way corrupt, but he had no sins to answer for. Where his 
sin was born there it perished. The devil, in rebelling against 
the host of heaven, became a transgressor and he was cast to 
earth, and he took up his abode in the hearts of the Gentiles. 
But this does not make the Gentiles transgressors. The Jews 
and the devil were once the only transgressors. The Gentiles 
are now included. Christ has male them accountable. Their 
accountability was ratified after the resurrection of Jesus. All 
this we will make plain by and b}^. 

Keturning to our work again in the fourth chapter of the 
book of Matthew, we learn that as Christ went about teach- 
ing and healing He chose His disciples. And as He walked by 
the sea of Galilee He saw- two brethren, Simon, called Peter, 
and Andrew, his brother, casting a net into the sea, for they 
were fishers. This was their occupation. And Jesus said unto 
them, "Follow me, and I will make you fishers of men." And 




CREATION AND .FORMATION. 243. 

going on from thence He saw other brethren in a ship mending 
their nets, and He called them, and immediately they left the 
ship and followed him. And Jesus went about all Galilee teach- 
ing in their synagogues, and preaching the gospel of the king- 
dom, and healing all manner of sickness and all manner of 
disease among the people, and casting out devils. Jesus cast 
devils out of men. This is another strong point to argue, from 
the fact that Christ's tempter in the wilderness was nothing- 
more than a wicked man with the devil in his heart. Christ 
cast out many devils, and the people seeing His wonderful 
works were amazed," and there followed Him great multitudes 
of people from Galilee, from Beeapolis, from Jerusalem, from 
Judea and from beyond Jordan. And seeing the multitude He 
went up into a mountain, and when he was set His disciples 
came unto Him, and He. opened His mouth and taught them, 
saying, Blessed are the poor in spirit, for theirs is the kingdom 
of heaven; Blessed are they that mourn for they shall be com- 
forted; Blessed are the meek, for they shall inherit the earth. 
(See the fifth chapter of Matthew). 

Now the thought that we desire to impress upon the reader 
is that Christ, while making this public address upon the moun- 
tain, was not really speaking to the m-ultitude, but to His dis- 
ciples, upon the different characters and their blessings. The 
phrase reads: "When he was set his disciples came unto him, 
and he opened his mouth and taught them," which proves that 
He was directly speaking to His disciples. In parts of this 
sermon on the mount He spoke to His disciples concerning the 
multitude, or concerning all people; and at other times He 
spoke directly concerning His disciples, and to them. We do 
not .argue that the multitude did not hear this sermon, for when 
He was through the people.. (which signifies an assembly of 
people) were astonished at His doctrine. But what we wish 
to be distinctly understood in is that it was His disciples that 
He was speaking to concerning them and also the multitude. 

In verses 11, 12, 13, 14, 16, of this same fifth chapter, we 
have these words: 

"Blessed are ye, when men shall revile you, and persecute 
you, and shall say all manner of evil against vou falselv for 



244. CREATION AND FORMATION. 

my sake. Rejoice, and be exceeding glad: for great is your 
reward in heaven: for so persecuted they the prophets which 
were before you. Ye are the salt of the earth : but if the salt 
have lost his savour, wherewith shall it be salted? it is hence- 
forth good for nothing, but to be cast out, and to be trodden 
under foot of men. Ye are the light of the world. A city that 
is set on a hill cannot be hid. * Let your light so shine 
before men, that they may see your good works, and glorify 
your Father which is in Heaven." 

By this we learn that these apostles were chosen by Christ 
to teach the world. He instructed them, and told them to let 
their light shine before the world, that men might see their 
good works and glorify their Father which is in heaven. Jesus 
is here speaking to the Jews, aniHe saj'?, addressing His dis- 
ciples, let your light shine before meri (these men were the 
Gentiles) that they may see your good works and glorify your 
father which is in heaven. It is plain enough to see that He is 
speaking to the Jews from the fact that He says "your Father," 
and we have said many times that God was the Father of the 
Jews only. The Gentiles had not yet accepted God as their 
Father when Jesus preached this wonderful sermon. The Jews 
had, and it did not matter at this time whether they were sin- 
ning Jews or not. Jesus says "your Father." 

Again He gays: "Think not that I am come to destroy 
the law, or the prophets: I am not come to destroy, but to 
fulfil."— Matthew v, 17. 

Is it true that Jesus is not going* to destroy the law? He 
says he is not. Did He not take the Mosaical law from the 
Jews? He said not. Well, then, did He not set aside that law; 
or was not that law fulfilled at the time He died on the cross? 
Bible commentators have said that it was, and also they say the 
prophecy was all fulfilled. This is surely wrong, for Christ 
says that He did not come to destroy the law or the prophets, 
but to fulfill. We add that in Christ all shall be fulfilled, and 
at His death the preparations were made for their fulfillment, 
for Christ says unto His disciples : "For verily I say unto you, 
Till heaven and earth pass, one jot or one tittle shall in no wise 
pass from the law, till all be fulfilled." — Matthew v, 18. 



CREATION AND FORMATION. 245. 

So you will see from this that the Savior says that no por- 
tion of the law or prophets shall be done away with until all are 
fulfilled, though they are fast becoming fulfilled, yet it will all 
stand until it is all accomplished, and this will come to pass 
when Christ makes His second tour to earth in the clouds of 
heaven. Yet there are pulpit orators who teach us that when 
Jesus was on earth He did away with the old system of laws; 
butJ esus never did any such a thing. He plainly tells us so. He 
says, "Whosoever therefore shall break one of these least com- 
mandments, and shall teach men so, he shall be called the least 
in the kingdom of heaven." 

It matters not what men may say, but what God says is that 
which we should take particular notice of. In order to rightly 
divide the holy word we have got to take the holy word for it. 
It never pays to follow man. This is why a great many people 
are sitting in darkness. They take a text from the Bible and 
then argue their points from the works of man. The Bible 
says, "If any man lack wisdom, let him ask of God, that giveth 
to all men liberally, and upbraideth not and it shall be given 
him." With these consoling words let us press forward with 
the word of God. 

So, in this sermon on the Mount, Jesus teaches His 
disciples what to do, and how to pray and what to pray for, 
also how they should fast. He tells them not to lay up for them- 
selves treasures on earth, where moth and rust doth corrupt, 
and where thieves break through and steal, but to lay up for 
themselves treasures in heaven, where neither moth nor rust 
doth corrupt, and where thieves do not breakthrough nor steal. 
There are many fine points in this, our Lord's sermon, that we 
would be pleased to dwell upon if we had time and space to 
spare. 

All His words spoken on the Mount were spoken to His 
apostles. He was to teach them, and they Avere to teach the 
world. He break bread and gave to His disciples and they gave 
to the multitude. 

But, the great Bible commentators say, Christ's sermon on 
the Mount was to mankind in general. This is true, but it is 
not the whole truth. The idea that we wish to impress upon 



246 CREATION AND FORMATION 



the mind of the reader, is that He generally taught His disciples 
in almost every instance. They were the ones whom He had 
chosen to teach the world, not only while He was with them on 
earth, but after His ascension on high. He gave them the spir- 
itual bread and told them to feed His flock. The sinning Jews 
were fed with the bread of repentance, which was given to them, 
and the Gentiles were fed with the food of eternal life, which 
was granted to them through the death of Jesus. 

The sheep, which are out of the circle of Christ's disciples 
to-day, will be brought in and fed by and by. 

Dear reader, there is one thing necessary for us to guard 
against, and that is the doctrine of false teachers. In Christ's 
sermon on the Mount, which ends with the seventh chapter of 
Matthew, He says, speaking to His disciples, "Beware of false 
prophets, which come to you in sheep's clothing, but inwardly 
they are ravening wolves. Ye shall know them by their fruits. 
Do men gather grapes of thorns, or figs of thistles?" 'And then 
He goes on to tell them that a good tree cannot bring forth cor- 
rupt fruit, nor either can a corrupt tree bring forth good fruit. 
(See Matthew vii, 15-20.) 

Oh, how true ! The world to-day is full of false prophets, 
and this we know by their fruits. And when Jesus had ended 
His sermon on the mount He came down and great multitudes 
followed Him. (See Matthew eighth chapter.) 

And there came a leper unto Him and worshipped Him, 
saying, "Lord, if thou wilt, thou canst make me clean." Jesus 
found great faith in this man, and He healed Him. And when 
Jesus was entered into Capernaum there came unto Him a cen- 
turion, beseeching Him and saying, "Lord, my servant lieth at 
home sick of the palsy, greviously tormented." And Jesus said 
unto him, "I will come and heal him." But the centurion went 
on to tell Jesus that He was not worthy that He should come 
under his roof, for he was a man under authority, having sol- 
diers under him, and to one man he says, go, and he goeth, and 
to another, do this and he doeth it. So he requested Jesus to 
speak the word only, and his servant should be healed. And 
when Jesus heard what this man had to say, and seeing his great 
faith. He marvelled, and turned and said unto them who fol- 






CREATION AND FORMATION. 24 i . 

lowed Him : Verily I say unto you, I have not found so great 
faith, no^ ivotjiLXsrael. "And I say unto -you, That many shall 
comfe from the,, east and west, and shall :sit£4p\vn with Abraham, 
and Isaaef&nd Jacob, in the kingdoms! heaven."— Matthew viii, 

11. 1*1 r&lWiSQ. , T ^ - 

' Now, we shall merely state -here,, as we sball take up the 
poifit again, 4h a t -Jesus was 'speaking concerning the Gentiles- 
the sinning Jews. and the unsinriing Jews. The Gentiles' and 
the sinning Jews were to come fpom the, ; east and west, and sit 
down: in thejsiiig^om of heaven. The unsinning Jews, whom 
he sets^f#rtA as being the children *)f the : kingdom, will be cast 
into-outeiv darkness • a^nd there shall be weeping and gnashing 
of teeth. Now all this was prophesied of by the prophet Isaiah, 

%aying, ";A?ld.^ (that is. the Lord) will lift up an ensign (which 
is Christy to the nations from far, and will hiss unto them from 
the <e ; nd of the. eart^:, and, behold, they shall come with speed 
swiftly :^^Isaia,h,v, 26. "(W ^v*w^.r 

- '■ -'-''-•'■Again,.-. iUirthe eighth chapter'ofdsaiah and in the last verse 
we have another prophecy showing the dar,k cloud which was 
to cover Israel, and which did cover them ; w^ien Christ came. 

' It reads thus; , ,. -?#* "0 sa»:-. ■ .. r ; " ; 

&«x: "And they shall look unto ^ the earth • and. behold trouble 

- a^id darkness,, dimness of anguish; and they shall be driven to 
darkffes^-' ..^Because he will take the s(tay. and staff away from 

Ihem/'s^Isaiah iii, 1. That is Christ, and£hrist is the kingdom 

- -which; is to be taken away from them^- Therefore, He says, the 
9 ^* kin'gdo:mo|; Grod shall be taken away from you and given to a 

natioln. ;i Bu|, still leaving them 1 the Mosaical law, 

-■■ i:// v,Okrjtftilinded them with parables and they have' been in 

darkness ^ever, since. "Nevertheless .the dimness shall not be 

such as was in her vexation, when afethe first he lightly afflicted 

■ the land of Zebulun, and thelandiof Naphtali, and afterward did 

:r 'more greviou sly afflict her by the way of the sea, beyond Jor- 

r : x ' ^dan- in Galilee of the nations.."— Isaiafe ix, 1 

,; All this has been fulfilled. ! Christ did not come to destroy 

: -"',1 the law nor the prophets, but to fulfil. During Christ's three 

years of ministerial life on earth the whole world saw in Him 

great light. Thousands of both Gentiles and Jews believed on 



248. CREATION AND FORMATION. 

Him. But there did not so many Gentiles come to this great 
light during those three years of ministery as there did after 
His death anci resurrection, for the reason that after His death 
they were made new creatures in Him. 

After Jesus had healed the centurion's servant He came ii.to 
Peter's house and found his wife's mother sick of a fever, and 
He touched her hand and the fever left her, and she arose and 
ministered unto them. (See Matthew viii, 14-15.) And then 
Jesus went on with His work of healing and casting out devils, 
that the prophecy might be fulfilled. "Surely he hath borne our 
griefs, and carried our sorrows: yet we did esteem him stricken, 
smitten of God, and afflicted." — Isaiah liii, 4. 

The next circumstance connected with Christ's life and 
work among men, is that of casting out of devils after He had 
crossed the sea of Galilee, or the sea of Tiberias, as it is also 
called. And when He was come to the other side, into the coun- 
try of the Gergesenes, there met Him two persons possessed 
with devils, coming out of the tombs, exceeding fierce, so that 
no man might not pass by that way. And behold, they cried 
out, saying, "What have we to do with thee, Jesus, thou son of 
God ? art thou come hither to torment us before the time ?" 
So the devils besought Him, saying, "If thou cast us out suffer 
us to go away into the herd of swine." And the whole herd of 
swine ran violently down a steep place into the sea, and per- 
ished in the waters. And they who kept the herd of swine fled 
into the city, and told everything that had happened ; and the 
whole city came out to meet Jesus, and when they saw Him they 
besought Him to depart out of their coasts. (See Matthew viii). 

Now these two men, from whom Jesus had cast out the dev- 
ils, were Gentile men. In fact, the whole city was a Gentile 
one. A great many people may be ignorant of the fact that 
this city was a Gentile one. But it is true. The fact that the 
Jews do not keep, nor raise, nor eat swine, proves that this was 
a Gentile city, for those swine were owned by men living in 
this city. And Jesus cast devils out of Gentile men. And 
every instance of this nature, wrought through the power of 
God, in behalf of the poor suffering Gentiles, is both a moral 
and spiritual lesson, teaching us of the bringing in of them and 
grafting them into the good olive tree. 



CREATION AXt! FORMATION. 24$. 

With these few remarks we will pass on to the ninth chap- 
ter of Matthew. "And he entered into a ship, and passed over, 
and came into his own city. And, behold, they brought to him 
a man sick of the palsy, * and Jesus seeing their faith said 
unto the sick of the palsy j Son, be of good cheer; thy sins be 
forgiven thee." — Matthew ix, 1-2. 

And He healed him, and the man took up his bed and went 
into his own house. And when certain of the scribes saw what 
Jesus had said and done, they murmured within themselves, say- 
ing, "This man blasphemeth." Here they wrongfully accused 
Jesus. Those scribes were His accusers. But, when the multi- 
tude saw what Jesus had done, they marvelled and glorified 
God, who had given such power unto men. 

And, again, Jesus was accused when He sat at meat in the 
house with publicans and sinners. And, when the Pharisees 
saw Jesus eating with the publicans and sinners, they asked His 
disciples why He did this. But when Jesus heard it, He said 
unto them, "They that be whole need not a physician, but they 
that are sick. But go ye and learn what that meaneth ; I will 
have mercy, and not sacrifice : for I am not come to call the 
righteous, but sinners to repentance." The reason why the 
Jews thus accused Christ, was because they knew it was unlaw- 
ful for them to mingle with the Gentiles in any form whatever. 
And Jesus Himself being of the Jewish nation, and eating with 
publicans and sinners, appeared to them very disgusting and 
sinful. 

If these Jews had thoroughly understood Christ's mission 
in this world, they would have looked upon Him in a different 
light than what they did. Of course these Pharisees were 
Jews, and the most strict sect of Jews, but they did not under- 
stand Jesus. Even after He had spoken to them in the way 
He did, they did not know, for in this way He blinded 
their e} T es. Thus He says "they that be whole need not a phy- 
sician, but they that are sick." (See Matthew ix, 12.) Those 
Pharisees who had brought the accusation against Jesus for His 
eating with the sinners, was the class that Christ blinded and 
the ones represented in the above scripture, as needing no phy- 
sician, and the other class was such as He was eating with, pub- 



250;- ;n; ., -CREATION AND FORMATION. 

licans ^ncjLsjilners^the Gfe S f i lb !airt^ ;^ nt^i % Ji os t sheep 61 the house 
ofelsraeL . And : upoti su : eK ;! ?^eafeor>ing they were blind" toward 
Christ, for th^.lox^^^^&M&iiii :i&g^me in great splendor arid 
glory. Wherefore He would sa}^ t© thein, go ye and learn what 
tha^ ^ea^eth..., _I.will have meroy apdj< .P.pt sacrifice-, ; L ^or"I a'imjr 
m»tr com>e jbp„. .call the : righteous; but sinners, to .repentance. 
(See Matthew ,'ix, J 13). ^6 ye ^nddgarn what this meaiieth. 
That is, go to the Old Testament scriptures, for in them fg -reccrd- 
ed His testamonies, aud4hese testamonies wpulxl show them that 
He, through His death, would have mercy. u,pon all that would 
call upon His name, and the" sacrifice, He would give Him&elf, 
for alLtJie.. sacrifice \$$$3bGfBmj&k, ^QM^p^mld not give lifeiialf 
they had gone anol 1 searched in ; the Old Testament they could 
have: seenjthis language^ "GfO^ tell this pepple ? Hear ye indeed, 
but understand hot; arid gce< indeed, butperceive riot. Makethe 
hear|,pi this people fat, and make their ears heavy, ^nd shut 
-their eyes^least they see with their eyes, anct hear with their 
. ^a^S;, and, understand with their heart, and,, convert and be 
healed. "^Isaiah vi, 9-10. I 

This scripture has direct reference tp .thf Jews, unto whom 
Christ said, "Go ye, arid learn what that meaneth/' forjihey 
wor^t^^i^ v ™^^W^ y *$^^^i§4^4*^*^ should have their 
eyes blinded "by parable ' While this class of the Jews were 
blinded we find another" class that we,re to have their eyes opened. 
These , were the Gentiles. They were the "ones referred to 

^tlieup^ophj^cy eiet^lbrth'Caiig/ylfees® words: _ "Thus the eyes 

. ??:^f £ |^^h.Un4 shall fe v opened, and the . ?ea?i s of- the deaf 
zsit^h^^WP^pP^-'f-^^^^ xxxv, 5 A , Also in the forty-third 
• ; gw chapter r .an4 elghtK verse^ w^e read, ''Bring forth the blind peo- 
• ? pie that |) aye eyes; arid- the deaf that have ears." 

^Vhat.a diflfereiit work Christ -had i.to perform upon these 

two ehai;actera7 He opens the-e.yes. and unstops the ears of the 

: Gentiles,,. ancf to 'the ^Mosaical Jews He does the reverse, He 

:<e.lo&es their eyes and' stops their .e^rs* and" in performing this 

tfW0^fB^j^J^^'te^^^^ :V ^p9l^ as. contrary as it seems, to be, 

it had to be 'dbne^fust Jfofoa. this ;: wa^y r in order to heal the 

sick — the sinning Jew. : ■'•'■"■:• : -.,?. :■•.-- 

In this way Christ became the great physician. And in this 



CREATION AND FORMATION. 251. 

in this work of Christ among the Gentiles and Jews, there was 
a portion of it became very mysterious, not only to the Phari- 
sees, but to John's disciples also, for they came to him and said, 
"Why do we and the Pharisees fast oft, but thy disciples fast 
not?" (See Matthew ix, 14). In this we learn how closely con- 
nected John's disciples and the Pharisees were in their way of 
worship. And in this was fulfilled the saying of Malachi, the 
prophet: Eemember ye the law of Moses my servant, which I 
commanded unto him in Horeb for all Israel ; * (all the Jews, 
not, a part). Behold, I will send youElija the prophet before the 
coming of the great and dreadful day of the Lord : And he shall 
turn the heart of the fathers to the children, and the heart of 
the children to the fathers," * — Malachi iv, 1-6. 

And again, we see John set forth in this prophecy. "But I 
will shew thee that which is noted in the scripture of truth; 
and there is none that holdeth with me in these things, but 
Michael your prince." — Daniel x, 21. 

Michael, the prince spoken of here, was Christ, and the one 
speaking was a representative of John the Baptist, for Christ 
uses the same meaning in this term, "Verily I say unto you, 
Among them that are born of women there hath not risen a 
greater than John the Baptist: notwithstanding, he that is least 
in the kingdom of heaven is greater than he." — Matthew xi, 11. 
"For this is he, of whom it is written. Behold, I send my mes- 
senger before thy face, which shall prepare thy way before thee." 

Matthew xi, 10. This he did by preaching repentance unto 

the Jews and baptizing them with water, and fasting oft, as the 
law required them that they should do. And when the disci- 
ples of Jesus did not fast according to the custom of the law the 
disciples of John were astonished. They could not see why it 
was that one Jew would be allowed so much more privilege 
than another, both claiming to be the children of God. But 
Jesus answered this, by saying: 

* "Can the children of the bride-chamber mourn, as long 
as the bridegroom is with them ? but the days will come, when 
the bridegroom shall be taken away from them, and then shall 
they fast." — Matthew ix, 15. 

Here a ereat lesion is e;iven to us. That is just while Christ 



252. CREATION AND FORMATION. 

was with His disciples that they did not need obey the customs 
of the law, but when the time would come that He would be 
taken away from them, then they would have to obey the cus- 
toms. 

Christ came to call the sinning Jews to repentance, and this 
He did. Before He came they were feeding upon the husks of 
a Gentile world, but He broke unto them the bread of eternal 
life. For this reason He says, "No man putteth a piece of new 
cloth into an old garment ; for that which is put in to fill it up 
taketh from the garment, and the rent is made worse." — Mat- 
thew ix, 16. 

Now what Christ meant by this saying was that the law 
could not give life to the Gentiles, nor could it redeem the sin- 
ning Jews, hence those who worshipped in His church could 
not do so under the Mosaical law. John and his disciples were 
required to worship according to the Mosaical teachings, which 
teachings the Jews of to-day follow ; but the church of Christ is 
an entirely different one. It includes the sinner ani Gentile, 
and in it they must worship if they worship at all. John's dis- 
ciples were of the strictest sect of Jews. Christ's disciples were 
of the sinning Jews, for He came not to call the righteous, but 
sinners to repentance. Through His gospel sinners were saved 
and the Gentiles granted eternal life. His gospel did not only 
include the moral and spiritual lessons which He taught man, 
but it included His death on the cross, His burial and His resur- 
rection, which was, and has been, the greatest lesson the world 
ever learned. 

And so turning to the tenth chapter of Matthew we learn 
that Christ called unto Him His twelve apostles and gave them 
power to preach, to heal the sick, cleanse the lepers, raise the 
dead and to cast out devils. Christ says, "freely ye have 
received; freely give." Now the names of these twelve 
apostles were : The first, Simon, who is called Peter, and 
Andrew his brother; James, the son of Zebedee, and John his 
brother; Phillip and Bartholomew; Thomas, and Matthew, the 
publican; (Matthew was a publican, for all publicans were Gen- 
tiles)- James, the son of Alpheus, and Lebbeus, Whose surname 
was Thaddeus ; Simon the Canaanite, or Zelotes. (Simon was 



CREATION AND FORMATION. 253. 

also a Gentile, or one numbered among them. For the Canaan- 
ites, as we have before shown by scripture, were Gentiles). 
And Judas Iscariot, who also betrayed Him. These were 
Christ's disciples, and He sent them out to preach, and heal, 
and convert, and proclaim the joyful tidings of His kingdom. 

He told them not to go into the way of the Gentiles, nor 
into any city of the Samaritans. But go rather to the lost sheep 
of the house of Israel. The fact that these disciples went to the 
lost sheep of Israel proves the fulfillment of a prophecy to this 
effect, which prophecy is found in the tenth verse of the forty- 
seventh chapter of Ezekiel. It reads thus: 

"And it shall come to pass, that the fishers shall stand upon 
it from En-gedi even unto En-eg-laim ; they shall be a place to 
spread forth nets; their fish shall be according to their kinds 
as the fish of the great sea, exceeding many." 

Now when Christ sent out these apostles to preach to the 
lost sheep of Israel they did not have even the faintest idea 
that the Gentiles were ever to be brought in. He had told them 
more than once that they were to come in, but they did not 
understand Him; and when He said, "Go not into the way of 
the Gentiles," (See Matthew x, 5.) then they had a right to 
think or believe that the Gentiles were never to be partakers of 
the fruit of the tree of life, for one reason they did not consider 
the Gentiles as a people, but numbered them with the beasts, 
the same as their forefathers did in times past. In fact it was 
not the mission of the apostles to go and preach to the Gentiles, 
for the simple reason that they had nothing to repent of. All 
that they were to receive was eternal life, and no one but Christ 
could give them that, and they did not receive that until after 
Christ's resurrection. The promise then came, and it could not 
have come before, except God saw fit to have it be so. 

The disciples of Christ were sent forth as sheep among 
wolves, and He said unto them, "Be ye therefore wise as ser- 
pents and harmless as doves." He also told them to beware of 
men, for they would deliver them up to councils, and they would 
be scourged in their synagogues. Furthermore, Christ says unto 
them: "And ye shall be brought before governors and kings for 
my sake, for a testimony against them and the Gentiles. * And 



254. CREATION ANL> FORMATION. 

the brother shall deliver up the brother to death, and the father 
the child : and the children shall rise up against their parents, 
and cause them to be put to death. * And a man's foes shall be 
they of his own household. (See Matthew x, 18, 21, 36. 

Christ is here telling His disciples of what shall befall them 
after His death. And all this was prophesied by the proph- 
ets, one of which we here quote: "For the son dishonoureth 
the father, the daughter raiseth up against her mother, the daugh- 
ter in law against her mother in law; a man's enemies are the 
men of his own house/' — Micah vii, 6. 

Now we remark, in the days of the apostles some part of 
this prophecy was fulfilled, but not all of it. "A man's enemies 
are the men of his own house." This they found to be true, 
and in this, the prophecy of Micah, it was fulfilled in their day. 
But then this is not all, there is yet another day to come. 
Christ speaks of it, and Micah the prophet prophesies of it. In 
substance it is : "And he shall judge among many people, 
and rebuke strong nations afar off ; and they shall beat their 
swords into ploughshares, and their spears into pruninghooks ; 
nation shall not lift up sword against nation, neither shall they 
learn war any more." — Micah iv, 3. 

This prophecy has not yet come true, but it surely will, if 
G-od's word be true. A great many people say that the Bible 
is wrong, but they are dishonest men. God's word is true, every 
word of it. Yes, dear reader, nothing could be more true. Hun- 
dreds and thousands of ministers are preaching the gospel of 
Jesus, or at least they are looked upon as preachers of the gos- 
pel, but their doctrine creates strife and scatters hope; it puts 
men in doubt; imprisons the soul and confines it in the dark and 
silent cells of unbelief, where there are wars and the true union 
exists not. Again they preach about the mysteries of the Bible. 
This is another terrible blow struck deep into the human breast. 
Under such blows men have fallen, and many strong men at 
that, and all their hopes perished. The sting of unbelief has 
done her deadly work and built herself up from a foundation 
that is built on sinking sands. The sheep have been feed on 
poisonous food by the hireling. The hireling fleeth when the 
wolf cometh ; that is, behold the dog is again turned to his vomit. 



CREATION AXD FORMATION. 260. 

Mu£ 

Dear friends, this ought not to be so, for the Bible truths 
are wholesome food and it makes no one sick. It is food which 
God Himself hath given, and in Him we should trust, and not 
in man. 

The teachings of some men may seemingly be very nice, 
yet to the soul it may be an orgre. "For from the least of them 
even Unto the greatest of them every one is given to covetous- 
ness; and from the prophet even unto the priest everyone 
dealeth falsely, * saying, Peace, peace ; when there is no 
peace." — Jeremiah vi, 13-14. While Christ said, I am not come 
to send peace on earth, but a sword. (See Matthew x, 34). 
This He spoke of the enmity that would exist between the advo- 
cates of satan and His own disciples. He had no reference to 
any discord to be among His own children, for His prayer for 
them was that they might be one as He and the Father are .one. 

Hence, the cry of peace, peace ; when there is no peace, f 
comes from the audacious bells of priest and lordism. There- 
fore, God says, * "Stand ye in the ways, and see, and ask for 
the old paths, where is the good way, and walk therein, and ye 
shall find rest for your souls." * — Jeremiah vi, 16. Yet let 
us hunt for the old ways and find the path of peace and persu§ 
it until we reach the place that is spoken of in the saying : "The 
wolf also shall dwell with the lamb, and the leopard shall lie 
down with the kid ; and the calf and the young lion and the fat : 
ling together; and a little child shall lead them." — Isaiah xi, 6. 

When the time of peace comes then this prophecy will have 
been fulfilled. When Jesus came into the world He did not 
bring that prophesied of final peace with Him, for that is 
reserved unto His second coming. But none of us know when 
that day will come. This we know, and we say it, as Jesus 
Himself hath said, "And this gospel of the kingdom shall be 
preached in all the world for a witness unto all nations; and 
then shall the end come." — Matthew xxiv, 14. 

With these few remarks we now pass to the eleventh chap- 
ter of Matthew. We wish to add a thought in connection with 
our work as we do not wish to pass over it entirely, and that is, 
after Christ was through commanding His disciples, He departed 
thence to teach and to preach in their cities. And, when John 



256. CREATION AND .FORMATION 

while in prison, heard of the works of Christ, he sent two of his 
disciples, and they said unto Him, Art thou He that should come, 
or do we look for another? Jesus said unto them, go and show 
John'again those things which you do hear and see: The blind 
receive their sight, and the lame walk; the lepers are cleansed 
and the deaf hear; the dead are raised up and the poor have the 
gospel preached unto them. 

Yes, it was the poor unto whom Christ sent His apostles, 
that to them they might preach. He commanded them to be 
strong and fear not those who should deliver them up to be 
scourged in the synagogues, and those who would shamefully 
mistreat them for His sake. He says, "Fear them not, for 
there is nothing covered that shall not be revealed and hid, that 
shall not be known." 

By this we see that there are no mysteries that shall not be 
known. Christ says that they shall be uncovered, and this we 
firmly believe ; and it has been our object in the Old Testament 
to unfold the passages of scripture which may seem to be dark 
or, as some say, "mysteries/' and it will be our object in the 
New Testament to unfold every mystery, by the help of God. 
Of course, we are not foolish enough to say that we will unfold 
to every mind every mystery; for to do that it would take one 
a life time. But what we intend to do is to explain the dark- 
est passages of the Bible, those passages which have been so dark 
to the world for at least* the last two or three hundred years. 

If we explain the darkest portions of the Bible what more 
can the world expect from us ? As Mr. Robert G. Ingersoll 
says: "The man of imagination, that is to say of genius, hav- 
ing seen a leaf and a drop of water can construct the forest, the 
rivers and the seas. In his presence all the cataracts fall, 
the mists rise and the clouds form and float; to really know 
one fact is to know its kindred and its neighbors, etc." 

Now if we, through the power of God, cause the mists to 
rise, and the clouds that have darkened His holy word so long 
to form and float away, who then, we ask, cannot see ? True, 
there are some people who are so blind that they cannot see 
even in broad day-light. All we can do is to divide the Bible 
in its true light. We can't do any more. Some pupils in the 



CREATION XX D FORMATION. 20< . 

school room will decrease in learning while others increase. To 
remedy this imperfection is beyond our reach or power. When 
Jesus was on earth He found men naked and insane, and He 
clothed and healed them. But if we should attempt to do such 
a thing in order to get some one to understand our work, we 
would fail. We can't explain the Bible to all ; but to every fair 
minded reasoner or thinker we can give much light, which 
light is the true light of God's holy word. 

If we explain all the so-called dark mysteries of the Bible, 
then the thinking world ought to be able to explain the rest. 
"To really know one fact is to know its kindred and its 
neighbors." Jesus said, "unto you it is given to know the mys- 
teries of the kingdom of God/' 

With this thought we will now go on to our work in the 
twelfth chapter of Matthew : "At that time Jesus went on the 
sabbath day through the corn, and his disciples were hungered 
and began to pluck the ears of corn, and to eat." — Matthew xii, 
i. Now in this the Pharisees found a good reason to accuse 
Jesus. And they said unto Him, Behold thy disciples do that 
which is not lawful to do upon the Sabbath day. 

These Pharisees, as we have said before, were of the strict- 
est sect of Jews, and their laws, which were the laws of Moses, 
were also very strict, (see Exodus xvi, 25-29), and under these 
laws they worshipped. They knew it was contrary to their 
laws to do such things on the Sabbath day, hence, they had a 
good reason this time to accuse Him. But then Jesus and His 
disciples did no wrong in this. They did not understand Him 
nor either did they understand His mission on earth. Jesus did 
not worship under the Mosaical laws, nor either did His disci- 
ples while He was on earth, but the Pharisees did. They did 
not accept Christ at this, His first appearance, for it was not 
the will of God that they should. If they had accepted Him 
at this time then the Gentiles would not have received that 
long prophesied of, "promise of eternal life." 

So, when these Pharisees thus accused Jesus, what did He 
say? Well, let us see what He said; and He answered them 
out of their own laws, sajnng, * "Have ye not read what David 
did when he was hungered, and they that were with him ; How 



268" CREATION AND FORMATION 

he entered into the house of God, and did eat the shew-bread, 
which was not lawful for him to cat, neither for them which 
were with him, but only for the priests? Or have ye not read 
in the law, how that on the sabbath-days the priests in the tem- 
ple profane the sabbath, and are blameless ? But I say unto you, 
That in this place is one greater than the temple. For the Son 
of man is Lord even of the sabbath-day. But if ye had known 
what this meaneth, I will have mercy, and not sacrifice, ye 
would not have condemned the guiltless." — Matthew xii, 3-8. 

Those Pharisees did not understand Jesus at all. They 
could not see how He could do any work on the Sabbath day 
and be blameless. And still, by reading in the same chapter, 
we learn that the Pharisees found another accusation against 
Him, and that was in the case of the healing of a man's hand 
that was withered, and they asked Him if it was lawful to heal 
on the Sabbath day. This they asked Him that they might 
find a cause to accuse Him. Jesus said unto them: "What 
man shall there be among you, that shall have but one sheep, 
and it shall fall into a pit on the sabbath-day, will he not lay 
hold on it, and lift it out? How much then is a man better than 
a sheep? wherefore it is lawful to do well on the sabbath-days. " 
—Matthew xii, 11-12. 

And He said unto the man that had the withered hand, 
* "Stretch forth thine hand. And he stretched it forth ; and 
it was restored whole, like as the other." — Matthew xii, 13. 
But when the Pharisees saw it, the}' went and held a council 
against Him, that they might destroy Him. And when Jesus 
knew it He withdrew Himself from thence, and great multitudes 
followed Him, and He healed them all. In this the Pharisees 
were blind • and all this was prophesied by the prophet saying, 
"Who is blind, but my servant? or deaf as my messenger that I 
^ent? who is blind as he that is perfect, and blind as the Lord's 
servant? Seeing many things, but thou observest not ; opening 
the ears but he heareth not." — Isaiah xlii, 19-20. 

Now we will make a brief explanation of this language of 
j the prophet lest some misunderstand it. By the reading of the 
^saine^ one would naturally, at the first glimpse, come to the con- 
'tfktsioii 1 that it is Christ or John the Baptist that is here spoken 



CREATION ANB FORMATION. 269. 

of as being blind and deaf; but it was neither of them. Eeally 
the prophets themselves were the ones who were blind and deaf, 
for they were the messengers of the Lord. 

The above verses allude to the prophet Isaiah, individually, 
and universally to the whole race of blinded Jews of to-day, 
while the prophet himself being a messenger of the Lord, and 
blind and in the dark, concerning the ways and works of God, 
this language, though it be his own, by the revelation of God it 
comes home to his own heart. And the Jews in general, being 
of the same origin or birth as the prophet, and to him as broth- 
ers, they too were alike blind and deaf, and are even up to this 
day. 

Hence, "who is blind but my servant?" comes home to the 
prophet, and also to all his brothers, if we go to the very 
depths of the subject. By reading on a little further we find 
them also included. 

"But this is a people robbed and spoiled j they are all of 
them snared in holes, and they are hid in prison houses; they 
are for a prey, and none delivereth, for a spoil, and nonesaith, 
Bestore." — Isaiah xlii, 22. 

In this verse we can more readily grasp the real fact 
intended to be conveyed than in the two verses above. But the 
idea and fact is contained alike in both. The reason why we 
have used this prophecy in connection with our work is because 
it strikes at the very vitals of Jewish hearts. Those Pharisees 
who accused Jesus of healing on the Sabbath day were, and are, 
even unto this day, overshadowed with a cloud which took its 
eastern rise from the mouth of the prophet. They were in the 
dark, they did not understand Jesus at all and they went about 
to kill Him. But Jesus withdrew from them and multitudes 
followed Him ; and He healed all the sick and charged them 
that they should not make Him known, that it might be fulfilled 
which was spoken by the prophet Esaias, saying, "Behold my 
servant, whom I have chosen; my beloved, in whom my soul is 
well pleased; I will put my spirit upon him, and he shall shew 
judgment to the Gentiles." — Matthew xii, 18. (Beferences: 
Isaiah xlii, 1, 6, 7; also Isaiah lx, 3.) 

He brought judgment to the Gentiles, but not until after 



200. CREATION AND FORMATION 

His death did they receive the full benefit of it. But what else 
did Jesus come for? The first, second and third verges of the 
sixty-first chapter of Isaiah plainly tells us. And now as we 
proceed with our work in the New Testament, w T e will find 
plenty of scripture that brings to light His mission on earth in 
deed and in power, both in the Old and New Testaments given 
by the prophets and apostles. But the thought that we are deal- 
ing with now is His work among the Gentiles, for Esaias says, 
* "There shall be a root of Jesse, and he that shall rise to 
reign over the Gentiles; in Him shall the Gentiles trust/' 
— Eomans xv, 12. (Also see Matthew xii, 21.) 

• The Gentiles had been aliens for thousands of years from 
the true paths of the ancient of da3^s. But in Christ the promise 
was a new creature; in Him they were to be placed on equal 
grounds with the sinning Jews. Jesus is going to bring them 
in and they saw in Him great light. Soon the grand old 
promised day will bloom out in full. It has come; Christ has 
died, and, behold, the Gentiles stride forth into eternal day; 
and from thence on they will be judged according to the 
deeds done in the body. Judgment and eternal life has been 
brought unto them and they are no more numbered with the 
beasts of the earth, but are heirs of God and joint heirs with 
Christ; responsible now for what they do. Through Christ 
they have been raised from the dead. 

Hence, "A bruised reed shall he not break, and smoking 
flax shall he not quench, till he send forth judgment unto vic- 
tory." — Matthew xii, 20. (Also see Isaiah xlix, 6, 22; also Isaiah 
lx, 3, 5* And in the nineteenth verse of the sixteenth chapter 
of Jeremiah a prophecy to the same effect is set forth). 

These are plain Bible facts, and it is almost impossible for 
anyone with reason to pass them over without comprehending 
the great truth of them. Even little Sunday school children, 
by applying their attention to the same, will readily grasp the 
true meaning; and how much more ought thinking men. Oh, 
how blind is he who sees not. Oh man, whosoever thou art, 
unto thee we commit the true gospel. Jesus preached it and so 
should you. 

In the lastvcrse of the twelfth chapter He says: "For 



CREATION AND FORMATION. 261. 

whosoever shall do the will of my Father which is in heaven, 
the same is my brother, and sister, and mother." 

Oh, let us do the will of Grod that we may be closely related 
to Jesus, the Son of Grod, the Saviour of the world. After 
Jesus had uttered these things He went out of the house and sat 
by the seaside. And great multitudes name unto Him and stood 
upon the shore, whilst He Himself went into a ship, and taught 
them many things, speaking in parables, saying : 

* "Behold, a sower went forth to sow; And when he sowed, 
some seeds fell by the wayside, and the fowls came and devoured 
them up: Some fell upon stony places, where they had not much 
earth : and forthwith they sprung up, because they had 
no deepness of earth : * they were scorched ; and because they 
had no root, they withered away." — Matthew xiii, 3-6. 

And thus He speaks to them in parables, and still goes on 
to say that others fell into good ground and sprang up and 
brought forth fruit; some a hundred fold, some sixty and some 
thirty. "Who hath ears to hear, let him hear." — Matthew r xiii, 
9. Then came His disciples unto Him, saying, "Why speakest 
thou unto them in parables?" He answered them saying, 
"Because it is given unto you to know the mysteries of the 
kingdom of heaven, but to them it is not given." 

In this the Bible is very plain in regard to who shall under- 
stand the mysteries of the kingdom, and who shall not. He 
says, speaking to His disciples, "unto you it is given to know, 
but unto them it is not." 

Now those who were not to know were those who were 
considered the just Jew T ; those who were strictly serving God, 
or claimed to be serving Him under the Mosaical law. "There- 
fore I speak to them in parables; because they seeing see not; 
and hearing they hear not, neither do they understand. And 
in them is fulfilled the prophecy of Esaias, which sayeth, By 
hearing ye shall not hear, etc." (See Isaiah vi, 10.) 

This is the prophecy which Christ is here alluding too, and 
in the Jews it is fulfilled. And to His disciples He says : 
"But blessed are your eyes, for they see : and your ears, for 
they hear." — Matthew xiii, 16. 

This sjoes to show that it was them who were to know the 



202. CREATION AND FORMATION. 



mysteries. And even unto us to-day the Savior says : "Unto 
you it is given to know." Furthermore He says, speaking 
again to His disciples, * "that many prophets and righteous men 
have desired to see these things which ye see, and have not seen 
them, and to hear those things which ye hear, and have not 
heard them." — Matthew xiii, 17. 

And .Jesus goes on to explain those things which He uttered 
before the multitude. And after He had sent the multitude 
away, He went into a house, and His disciples came unto Him 
and asked Him to explain the parable of the tares of the field. 
He answered and said unto them : "He that soweth the good seed 
is the son of man ; The field is the world; the good seed are the 
children of the kingdom, but the tares are the children of the 
wicked one; The enemy that sowed them is the devil; the har- 
vest is the end of the world j and the reapers are the angels." 
—Matthew xiii, 37-39. 

The enemy who sewed the tares among the wheat whilst 
the good man slept, was the devil. This reminds us of the 
superfluous seed which the devil sowed in Eden, the garden of 
God. But we will not make any comments upon this now. 

"So the servants of the household came and said unto 
him. Sir, didst not thou sow good seed in thy field? from 
whence then hath it tares? He said unto them, An enemy 
hath done this. * Wilt thou then that we go and gather them 
up? But he said unto them, Nay lest while ye gather up the 
tares, ye root up also the wheat with them. Let both grow 
together until the harvest; and in the time of harvest I will say 
to the reapers : Gather ye first together the tares, and bind 
them in bundles to burn them : but gather the wheat into my 
barn." — Matthew xiii, 27-30. 

And thus Jesus spake unto the multitude in parables, and 
those parables which He spake cencerning the sower, the tares, 
the grain of mustard seed, etc., He likened unto the kingdom 
of heaven. All these things spake Jesus unto them in parables, 
and without a parable spake He not unto them: That it might 
be fulfilled which was spoken by the prophet, saying: I will 
open my mouth in parables; I will utter things which has been 
kept secret from the foundation of the world. And many other 






CREATION AND FORMATION. 263. 

parables spake He to them; and when Jesus asked His disci- 
ples if they understood all these" things, they said unto Him, 
Yea, Lord. "Then said He unto them, Therefore every scribe 
which is instructed unto the kingdom of heaven, is like unto a 
man that is a householder, which bringeth forth out of his 
treasure things new and old. — Matthew xiii, 52. Refference : 
Isaiah xlii, 9, which reads thus: 

"Behold, the former things are come to pass, and new 
things do I declare: before they spring forth I tell you of 
them." 

Now then, in regard to what commentators say in giving 
an explanation of what Jesus said to His disciples, "Every 
scribe which is instructed unto the kingdom of heaven, is like 
unto a man that is a householder, which bringeth forth out of 
his treasure things new and old." We shall add just what they 
say, and it is this: "Every scribe, in allusion to the office of 
the Jewish scribes, which was to teach the law of Moses, Christ 
names those whom He calls to be teachers in the kingdom of 
heaven, scribes, instructed, trained and furnished as he should 
be." This is all false. What Jesns meant by so speaking to 
His disciples is this : When Jesus asked them if they under- 
stood these things, they said unto Him, "Yea, Lord." Then He 
went on to tell them that every scribe instructed into the 
kingdom of heaven was like a man being a householder, 
capable of bringing forth out of his treasure things new and 
old. Now here comes the real truth: Every man, or every 
scribe, being instructed, and having wisdom and knowledge of 
the Mosaical laws, which bear testimony of the coming of 
Christ, or of the kingdom of heaven, is capable of bringing 
forth out of this treasure of knowledge, things new and old. 
For they are they that testify of Him, and they are the things 
new and old, and these things that are new and old are as this 
man's treasure, and if he is an inspired scribe, he can bring out 
those things. Every banker, knowing the combination of his 
money vault, knows how to unlock and bring out the treasures; 
so, in like manner, Christ's disciples would have been able to 
unlock and bring out the treasure if they had understood the 
combination as the} T said they did — "Yea, Lord;' we know." 
But they did not know. 



204. CREATION AND FORMATION 

Though they might have been sincere in what they said, 
yet they did not understand. The fact that they did not know is 
easily proven, for all we have to do is to go to the fifteenth 
chapter of Matthew to get the proofs: 

"Then came his disciples, and. said unto him, Knowest 1hou 
that the Pharisees were offended, after they heard this saying? 
But he answered and said, Every plant, which my heavenly 
Father hath not planted, shall be rooted up. Let them alone: 
they be blind leaders of the blind. And if the blini lead the 
blind, both shall fall into the ditch." — Matthew xv, 12-14. 

"Then answered Peter and said unto him, Declare unto us 
this parable. And Jesus said, Are ye also yet without under- 
standing?" — Matthew xv, 15-16. 

Now this is plain enough to see that they did not under- 
stand, "Yea, Lord; we know." Bat you can see they did not 
know. Peter's own language proves it. 

~Now then, the next point we shall notice in this same 
fifteenth chapter, is a Gentile woman coming to Jesus and ask- 
ing Him for help. She came and cried unto Jesus, saying: 

* "Have mercy on me, O Lord, thou son of David; my 
daughter is grievously vexed with a devil. But he answered 
her not a word. And His disciples came and besought 
him, saying, Send her away; for she crieth after us. But 
he answered and said, I am not sent but unto the lost 
sheep of the house of Israel. Then came she and worshipped 
him, saying, Lord, help me. But he answered and said, It is 
not meet to take the children's bread, and to cast it to dogs." — 
Matthew xv, 22-26. 

The word bread here signifies spiritual food. Christ was 
not ready to feed the Gentile the heavenly food of everlasting 
life, that time had not yet come. Therefore, He says, "It is not 
meet to give the children's bread to dogs ; Let the ehil iren 
first be fed," then it will be time for dogs. Here Christ calls 
the Gentiles dogs and the sinning Jews the children. Here is 
still the mighty gulf between Gentile and Jew; but some will say 
the sinners were the Gentiles. True they were numbered with 
them, but we see here that the Bible makes a great difference 
in them according to Jesus' own language, and this you will see 






CREATION AND FORMATION. 265. 

is the right idea of the language "to take the children's bread 
and to cast it to dogs." This is also expressed in her own lan- 
guage in these words : 

"And she said, Truth, Lord : yet the dogs eat of the crumbs 
which fall from their masters' table. Then Jesus answered and 
said unto her, O woman, great is thy faith : be it unto thee even 
as thou wilt. And her daughter was made whole from that 
very hour." — Matthew xv, 27-28. 

Now this Gentile woman had great faith in Christ. But 
when He says to His disciples, "I am not come but unto the 
lost sheep of the house of Israel," and to her, "It is not meet 
to take the children's bread and to cast it to dogs," this is what 
He meant: I am come to save the lost; my mission is to them, 
to save them from their sins. My time is precious; I have none 
to lose, and I must work while I am with them. The Gentiles 
will I bring in after my death. If I spend my time with them 
now, I cast the bread which my father gave me to feed vou 
with, unto the dogs. Therefore it is not meet to take the 
children's bread and to cast it to the dogs. 

In this language of the Savior it is made plain enough to 
see the difference between Gentile and Jew. The Gentiles had 
always been numbered with the beasts, and called by beastly 
names. In the Old Testament scriptures they are known by the 
names they bear. The}^ are called serpents, lions, bulls, dogs, 
etc. Jesus knowing this, says to the woman, "It is not meet to 
take the children's bread and to cast it to dogs." But the woman 
said unto Him, "Truth, Lord, yet the dogs eat of the crumbs 
which fall from their master's table." 

Now the faith that this woman had in Christ saved her 
daughter. But it was only a crumb which she received, the real 
bread the Gentiles received after His death. Again, to prove 
that this woman was a Gei tile woman, we need but refer to the 
seventh chapter of the book of Mark, beginning with the twenty- 
fifth verse, where we have these words : 

"For a certain woman, whose young daughter had an 
unclean spirit, heard of him, and came and fell at his feet: (The 
woman was a Greek, a Syrophenician by nation,) and she 
besought him that he would cast forth the devil out of her 
daughter." — Mark vii, 25-26. 



266. CREATION AND FORMATION 

Now Mark does not make mention of the fact that she came 
out of the land of Canaan, but, nevertheless, she did; for Canaan 
was the land of the Gentiles. Even if it was otherwise the lan- 
guage of Jesus goes to show that she was a Gentile woman. He 
set a difference between her and the Jews in this saying: "It 
is not meet to take the children's bread and to east it to the 
dogs." The time had not yet come when the Grentiles should 
receive eternal life. The Jews' time had already come, and 
Jesus was working for them. The food of repentance, which food 
was for the sinning Jews only, would not be meet for the Gren- 
tiles, for they were not called unto repentance. 

"The gift and the calling of God are without repentance." 
Christ is the gift, the Gentiles the calling. Before His death 
the Gentiles had nothing to repent of, but after His death and 
resurrection they were granted repentance unto life eternal, 
and not before. Hence, you see that the children's bread was 
not suitable for Gentile diet, if so to speak. Yet through her 
faith the request was granted. It was only a crumb, but it 
saved her daughter's life. 

In this one instance might be learned a wonderful lesson. 
She did not ask Jesus for any one great thing, but simply to 
save her daughter's life. 

Now to us, we, who are living in this so-called enlightened 
age of advancement, such a miracle would be truly great and 
wonderful. But in those days the casting out of unclean spirits 
was a frequent occurence, so much so that the people who wit- 
nessed those events believed in Christ beyond all doubt, and 
they brought unto Him the lame, the sick, and people who were 
blind, and deaf and insane, and people who were leperous, and 
He healed them all. 

This Gentile woman had heard of the fame of Jesus, and 
considered it a small matter with Him to heal her daughter. 
So it was, for He had power to do almost anything. He just 
simply spake the word, and her daughter was healed. On one 
occasion a certain man came to Jesus and kneeled down to Him 
and said, "Lord, have mercy on my son; for he is a lunatic, and 
sore vexed : for ofttimes he falleth into the fire, and oft into 
the water. And I brought him to thy disciples, and they could 
not cure him."-- -Matthew xvii, 15-16. 



CREATION AND FORMATION. 267. 

Then Jesus commanded him to be brought, and when they 
had brought him, He rebuked the devil, and he departed out of 
him; and the child was cured from that very hour. 

"Then came the disciples to Jesus apart, and said, Why 
could not we cast him out? And Jesus said unto them, Because 
of your unbelief : for verily I say unto you, If ye have faith 
as a grain of mustard seed, * nothing shall be impossible 
unto you." — Matthew xvii, 19-20. 

The disciples do not seem to have had as much faith as did 
the G-entile woman. She came to Jesus without a doubt, and 
firmly believed that He was able to cure her daughter. Though 
it was but a crumb which she received, yet she did not despise 
it. She cheerfully accepted the least. At this early hour Jesus 
could not have done any greater thing for the Gentiles than to 
cure their sick. The time of their salvation had not yet come. 
But with the sinning Jews it was different, their time of redemp- 
tion, or redintegration already was. 

John, the forerunner of Christ, preached to the Jews, say- 
ing, "repent ye, for the kingdom of heaven is at hand." And 
when Christ came He said, "Behold the Jjamb of God which 
taketh away the sin of the world." And Jesus said, "I come not 
to call the righteous but sinners to repentance." He does 
not speak of calling the Gentiles to repentance, for really they 
were not sinners. Yet while they had corrupted God's ways 
upon earth, they could not be sinners, for the simple reason that 
a man must first have a spiritual life and then a spiritual law to 
obey, and only by the violation of that law does he become a 
sinner. 

This is not the case with the natural law. The body only 
suffers in this law, and thus it was with the Gentile before Christ 
came. In violating the natural law they become very wicked, 
but in their death they had no bands, for the wise men tells us 
that they were just as the beast, as one died so died the other. 
Yea, they all had one breath. This was the case with them from 
the day they were created until Christ made His first advent 
on earth, before the grave was their end. For the wise man 
again says, "As the whirlwind passeth so is the wicked no more, 
but the righteous is an everlasting foundation." (See Proverbs 
x, 25). 



268. CREATION AND FORMATION 

You will see from this scripture the difference between the 
Gentile and Jew. The first is no more at death, while the 
other is an everlasting foundation ; the gift which God had 
promised through Christ, has taken away this difference. "And 
this is the promise that he hath promised us, even eternal life. — ■ 
John ii, 25. And this life is in his Son." — John v, 11. 

In this we can comprehend why the law was too weak to 
bring righteousness — because it could not give life. This life 
was only in Christ, and He was the light of the world. And 
^ince we have received this life and light through Christ's 
death and resurrection, we have become sinners of the Gentiles 
by violating the law of righteousness. 

We now trust that from this lesson we will be able to see 
the true light of God's holy word, and that it may be as sparks 
of fire upon the heart, burning brighter and brighter until the 
perfect day, with a stream of the crystal water flowing in upon 
the soul, covering over the firery billows of satan and making a 
well in us springing up into everlasting life, laden with the 
sweet scent of everblooming joys, bathed in the foliage of the 
green pastures of life, beyond the chilly waters of death. 

The voice of prayer and praise to a Savior God, 

My heart in secret heaves a sigh, 
For all the world to hear His word, 

The word of the Holy One, on high. 



Note: — The word "prophesies" in the nineteenth line on 
page 234, should read "prophesied." Also in the twenty-sixth 
line, on the same page, the word "reason" should read "season." 

L. S. G. 



Text: — "Search the Scriptures" — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

The text that we find in the fourth chapter and eleventh 
verse of Mark gives us the assurance that we are to know the 
mysteries. Jesus himself has said it, and his word is good. 
He says: "Heaven and earth shall pass away, but my word 
shall never pass away/' It is a great comfort to know that 
Jesus has said it — "Unto you it is given to know." And now 
as we are about to enter upon our task in the book of Mark we. 
repeat, in accordance with the text, that the mysteries are 
solved. Our task will be a very easy one, simply because we 
have gone over the grounds in the book of Matthew, and for 
this reason we will be somewhat brief in this book of the 
gospel of St. Mark. 

This second chapter will embrace both Mark and Matthew. 
To rightly divide one chapter makes it harmonize with another. 
Every portion of scripture which we dwelt upon in the book of 
Matthew, we endeavored to make plain, and if we rightly 
divide the book of Mark it will harmonize with that of Mat- 
thew. This is our object, and we know that" God will help us. 
He has been with us, and He has helped us so far to rightly 
divide His holy word, and we know that He will not forsake 
us now. He says, "I am with you always, even unto the end of 
the world." 

Yes, He is with all those that put their trust in Him. He 
has given us a guide book, and in it He says: "Unto you it is 
given to know," "Study to shew thyself approved unto me, a 
workman that needeth not be ashamed, rightly dividing the 
word of truth." This we will do, and may His spirit be with 
us, and may the christian world see the true light and glorify 
His holy name. 



270. CREATION AND FORMATION. 

In the first chapter of Mark it is recorded of Jesus gathering 
His disciples. They leave all and follow Him. The next event 
that is set forth in this chapter is the healing of the sick and 
casting out devils. The people are amazed at His wonderful 
works, and they question and reason among themselves, saying, 
"What new thing is this? What new doctrine is this? for with 
authority commandeth he even the unclean spirits, and they do 
obey him." And immediately His fame spread throughout the 
land, and whole cities turned out and came in flocks to see 
Jesus and have Him heal their sick, and cast the devils out of 
their friends and kindred. And a leper came to him and fell 
down at his feet, and worshipped Him, saying, "If thou wilt, 
thou canst make me clean." W 7 hen Jesus saw him He w^as 
moved with compassion, and He put forth His hand and 
touched him, saying, "I will; be thou clean," and as goon as 
He spoke the leprosy departed from Him, and He was cleansed. 
And he charged him that he should tell no man; but the man 
could not hold his peace, the nature of his rejoicing was so great 
that he could not keep it to himself. And he departed from 
the presence of Jesus with great joy in his heart, and he began 
to publish it much, and he blazed the matter abroad until the 
whole land was kindled into a flame. And Jesus could not be 
hid, He could not enter openly into the city, and He went into 
the desert places, and the}^ came to Him from every quarter. 
And He healed the sick and cast out devils, and made them clean 
of whatever disease they had, all of which is in harmony with 
the gospel according to Matthew. Hence, scripture is upholding 
scipture, mystery explaining so-called mystery; this the hoi est 
Christian must acknowledge. 

In the second chapter of Mark it is recorded of Jesus sitting 
at meat with publicans and sinners in the house of his disciples, 
namely: Levi, the son of Alpheus. And when the scribes and 
Pharisees saw it they said unto His disciples, "how is it that he 
eateth and drinketh with publicans and sinners?" And when 
Jesus heard it, He said, "They that are whole need not a physi- 
cian, but they that are sick ; I am not come to call the righteous, 
but sinners unto repentance." 

Tn this Mark's testimony is balanced with that of Matthew. 



CREATION AND FOllMATlON. 271. 

Here equlibrium exists, and in all the past scriptures it is found 
and in the preceding language of Jesus, that we have before us 
in the make-up of the New Testament it is found, and always will 
be found, even till the end of time, which time will suffice to 
create a new heaven and a new earth. For the first heaven and 
the first earth He says, are going to pass away. 

Now then, in the twelfth chapter of Matthew and thirteenth 
verse, Jesus healeth a man with a withered hand, and the same 
event is spoken of in Mark the fourth chapter and third verse. 
This was done on the Sabbath day, as both Matthew and Mark 
so plainly tell us. 

And further on in the third chapter of Mark, which is in 
accordance with Matthew, Jesus ordains the twelve apostles and 
sends them forth to preach, and to heal the sick, and cast out 
the devils. And in the fourth chapter comes the parable of the 
sower. 

The same is recorded by Matthew. And in the eleventh 
verse of this fame fourth chapter, comes our text: "Unto vou 
it is given to know the mysteries of the kingdom of God ; but 
unto them that are without, all these things are done in para- 
bles ; That seeing they may see and not perceive, and hearing 
they may hear and not understand." — Mark iv, 11-12. (See 
Matthew xiii, 13). 

Mark says he spake many things, teaching in parables, and 
this chain of facts runs clear through the Bible — the same old 
story, Christ and Him crucified. The blessed old book; it has 
ridden through the storms of ages, and still exists as in youth 
and the older it grows the brighter it gets. The miracles 
which Jesus did while He was on earth were not the only 
miracles that were wrought. Even the Bible itself is a holy, 
God-like miracle, and it has been miraculously preserved 
through all the dark and stormy scenes of persecution, and it is 
the Bible that leads us to the fountain of life and to the 
temple that contains the many of heaven, which satisfies the 
hungry soul. As the five thousand were fed in the wilderness 
with a few loaves and two little fishes, and the fragments taken 
up was more than double the first. .This was also a miracle and 
so it is with the grand old Bible, even if you take up the frag- 



'212. CREATION AND FORMATION, 



ments of it, as they are scattered around its borders, and begin 
to feed the soul the heart will be filled, and from thence it will 
take its flight upon the wings of the spirit, and the seed (which 
is love) will he dropped from heart to heart until there will be 
a great number of souls saved and fed. 

Again, turning to Mark vii, 25-31 you will find a record of 
Jesus casting the devil out of the daughter of a Greek woman, 
a Syrophenician by nation. The same is recorded by Matthew 
in the fifteenth chapter. In this the two disciples agree, and at 
the same time the bounds are set between Gentile and Jew, and 
at the time of this circumstance the Gentiles had not yet been 
called. Christ at this time was binding up the broken-hearted 
of His chosen people. This you will see in the language that 
is used about the young ruler: "Then Jesus beholding him 
loved him," * — Mark x, 21. 

And now even in this young man we have a wonderful 
lesson, for when He came to Jesus he said : * "Good Master, 
what shall I do that I may inherit eternal life?" — Mark x, 17. 
"Keep the commandments." (See Matthew xix, 17). 

This is what God had told the Jews to do, and Christ only 
reminds him of this fact; that if the Jews would keep the com- 
mandments they should live. But the question might be asked, 
did not this young man do this? Pie said he had. But we think 
he did not, for God, through the Prophet Malachi, in the third 
chapter and tenth verse, says: 

"Bring ye all the tithes into the storehouse, that there may 
be meat in mine house, and prove me now herewith, saith the 
Lord of hosts." * 

This, he had not done, and Jesus reminded him of this fact 
when He said to him, "Go thy way, sell whatsoever thou hast, 
and give to the poor." (See Matthew x, 21). And this we find 
to be the case with the Jews even under the twelve apostles 
teachings. This is to show us the difference that exists between 
the Jews and the Gentiles under Christ. Another thin<r we 
learn in this is that it was impossible for the Jews to come to 
Christ, except they were drawn by the father, for Christ had 
blinded their eyes. Hence, it was easier for a camel to go 
through the eve of a needle, than for one of the Jews that had 



CREATION ANJD FORMATION. 213. 

been blinded to enter into the kingdom that Christ was setting 
up, and this young man not seeing all Jesus had for him he 
went away sorrowing without the blessing that would have 
been heaped upon him had he obeyed Christ. But he was just 
like thousands of people are to-day. The love of the world, 
and of greed and gain, is all they ask, and that was all this 
young man wanted. He could not part with the things of this 
life for the sake of following Christ. 

Then Jesus says: "How hardly shall they that have 
riches enter into the kingdom of God !" At this saying the 
disciples were astonished out of measure, and they said, "Who 
then can be saved V 

Now Jesus did not mean to say that any man would be 
lost because he was rich; O, no! far from that. What he 
meant is this : They that trust in riches cannot be saved, for 
riches do not save men. If that was the case then very few 
poor men would be saved. A rich man is lost because riches 
are his god. He will not trust nor have any other. 

In the fourteenth chapter of Hark it is recorded of a 
woman that came to Jesus while He sat at meat in the house of 
Simon the leper, and she had a box of very precious ointment, 
and she break it and poured it upon Christ's head, and some of 
those who saw it were filled with indignation, just as the young- 
man was, and they said: * "Why was this waste of the oint- 
ment made'/ For it might have been sold for more than three 
hundred pence, and have been given to the poor. And they 
murmured against her." — Mark xiv, 4-5. 

It was very little they cared for the poor. It was the 
worth of the ointment that they wanted, to put it into their 
own treasure. These are the rich men that are very seldom 
saved. The care of this world has filled their hearts, and the 
burden crushes them down to the very depths of hell. Thou- 
sands of such people there are to-day, both in and out of the 
church. Wealth and pride is a part, if not the whole of their 
religion. The}' go to church, and. they pray and they speak; 
and whenever they hear of death and famine outside, they say 
"What a pity !" and they thrust their hand into their pocket 
and feel around for a two cent or a five cent piece, and with 



274. CREATION AND FORMATION 



great pride they put it upon the plate, or throw it into the 
contribution box, and they are saddened if the whole world is 
not converted in two months. They talk of sending mission- 
aries to heathen lands to educate the heathen; to rear them up 
and instruct them in the knowledge of Jesus. That is good, 
but what else do they do? Why, they send missionaries to 
convert the Jews. They had better let the Jews alone for all 
the good they can do. The Jews are better than their teachers, 
and they are the holiest race of people on the earth as a nation. 
They are serving God under the Mosaical law, and do no wrong 
in this. God is watching over them with the tenderest care. 
He has not cast off His people which He fore-knew. When the 
time comes that they shall know the true light of the world, 
then God Himself will send out missionaries. These people 
that are trying to convert the Jews had better stop and wait 
until God says "Go!" It is not the custom of the Jews to eat 
the flesh of swine, and it would be monstrously wicked and 
absurd in any one to compel them by force to eat the forbidden 
meat. But Christian missionaries are doing worse than that. 
They are trying to make the Jews accept a doctrine which God 
has barred against them. God has the keys which unlock the 
way to the sweet fields of Eden, and when He sees fit He will 
let them in. 

Again, they do wrong in trying to convert the Jews 
because they do it for what little gain there is in it. In the 
first place their motive is impure. If there was no money in 
this unwelcomed gospel all the missonaries in foreign lands 
would quit at once. They would throw up the sponge, and 
pack up their few duds and come back. 

Ah, dear friends, those teachers are false, and they dread 
to have the real facts known. kSome day God will rise up and 
cut them down and appoint them their portion with all false 
teachers and false prophets. Christ says they will come to you 
in sheep's clothing, but inwardly they are ravening wolves. O, 
how true! Inwardly they are ravening wolves. This truth is 
manifested in various ways. The truth is that thousands preach 
what they claim to be the gospel for the money there is in it. 
In this some of them are very successful. They have heaped 



CREATION AND EUKMATluN, 



treasure upon treasure, and emolument upon emolument until 
the whole has become a mountain of gain, and they look upon 
it as though it will never be destroyed. They that trust in 
riches will perish. Riches then has been their gain. "Woe 
unto you that are rich, for ye have received your consolation/' 
Eiches have been their gain, and no souls saved. What a ter- 
rible offering to bring before a just God. In fact, he will never 
accept it. Just think of it! Orthodox men trying to bribe 
God with their mighty dollars. In the last day they will tell 
the truth. They will come in weeping and crying and limp- 
ing, and they will throw their sacks of gold and silver down 
before the throne of God and say, Oh, Lord ! this is all. We 
did not save any souls, but our wealth we bring to thee. 

Will God accept money for souls? Ah, what a sad mis- 
take. Their offering is like unto that of Cain ; it will return 
unto them void, and then they will hate their brothers and try 
to kill them, and there will be weeping and Availing and gnash- 
ing of teeth. 

Dear reader, do not trust these false teachers any longer. 
Behold the world is before you, so strike out, and live, and 
labor, and think for yourself. The word of God is true; take 
it for your guide. Do not trust in man ; do not place too much 
confidence in those educated ministers — those robed priests — 
for their doctrine is of the world and it is perishable. Ortho- 
dox swindlers are as bad as the devil. They will lie to you, 
they will cheat you, they will blindfold you, they will rifle 
your pockets and rob you, and they will take your last dollar. 
This is just what they will do, and they do it by spreading their 
robes over the face of the Bible. They make the holy word of 
God to no effect. They darken the eyes of the common people, 
and then make them believe that they themselves, as teachers 
of the holy word, are the only ones that understand the law. 
God says to you, and to every one that will accept the Bible 
as his guide, u TJnto you it is given to know." 

The wealthy priest gives his hearers the understanding 
that he is the only one, truly ordained, to interpret the holy 
word. He robs the members of his church; he cheats and 
defrauds them, and makes them believe that he is next to the 



276. CREATION AM) FORMATION. 

"Great I am/' and that he will pray God that the souls of their 
departed ones may flee out of "purgatory." He says that it 
takes a few dollars to get them out. Yes, it only takes a few 
dollars to get them out, but who is the receiver? Ah, dear 
friends, this is cruel. Those so-called good men that practice 
these frauds, steal bread from hungry children's mouths. This 
is the most cruel tyranny that ever oppressed or degraded any 
race or nation. Oh, may God speed the time when these fraud- 
ulent men will forever cease to be, and all dishonesties in the 
church shall have come to an end. These rich men that are 
doing business for the Lord, despise the poor. The poor man 
has no right whatever to look through the windows of the rich 
man's church. Maybe he don't want to look through them. 
He is a wise man that keeps away from that church, for it is 
tilled with dead men's bones. 

"Beware of false prophets which come to you in sheep's 
clothing; inwardly they are ravenin.)' wolves. Ye shall know 
them by their fruits." Oh, let us pity these poor rich men ! 
They are starving themselves to death and they are starving their 
flocks. Let us congratulate the poor, that in our day the Bible 
is so plain that a fool need nor err therein. This good book is 
not only designed for the use of ministers, lords, and priests, 
but it is open to you and every one else if you are honest. If 
you intend to use it as an instrument of worldly gain, you had 
better leave it alone; fill your min's with trashy novels and 
make yourselves an inferior hell. 

An orthodox swindler is worse than a heterodox swindler. 
The one is slave the other is king. This is true while in this 
life, and thus it will be in the next; for as men live and die, so 
are they beyond. The rich man who trusted in his riches went 
to hell ; the poor man also died and was carried by the angels 
into Abraham's bo, c om. One was a king and the other a slave. 
But thanks be to God that this hellish state of affairs can- 
not always exist. In a day that He is least expected He will 
come, and He will judge the world, and set the bounds, setting all 
wrongs to their place and the rights to theirs. False prophet?, we 
believe, will receive the greatest damnation. They plundered 
our world but they cannot plunder God's. He is ever mindful 






CREATION AND .FORMATION. 



of those who put their trust in Him. He will give to him that 
asketh, and the beauty of his bounteous gifts are that they are 
without money and without price. G-od will save your souls 
if you ask Him. and He won't charge you a cent. 

The priest wants all the way from one dollar up to five 
hundred, and more, if you are able to pay it. The rich man 
need not stay in purgatory but one night only. His money 
takes him out the next day. The poor man is compelled to 
stay there until enough money is raised for his release. When 
the necessary funds are raised the prisoner gains his liberty, 
his soul is freed and he goes to live with God. 

Dear reader, will you trust in God, or will you trust the 
priest ? Choose ye this day whom you will serve. 

Let us now pass to the book of Luke. We have passed 
many portions of scripture in Mark, but where we deem it nec- 
essary to bring in any of St. Mark's testamonies concerning 
Christ and the Gentile and the Jew in our work, we will refer 
back to his gospel. In Luke, the first chapter and fifteenth 
verse, we have these words : 

"For he shall be great in the sight of the Lord, and shall 
drink neither wine nor strong drink; and he shall be filled with 
the Holy G-host, even from his mother's womb." 

Xow this is John the Baptist who is spoken of as being 
filled with the Holy Ghost. He was the forerunner of Christ. 
His mission was to sinning Jews, and he preached to them 
saying, w 'repent ye for the kingdom of heaven is at hand." In 
the third chapter and first verse of the book of the prophecy of 
Malachi we have a prophecy testifying of John the Bap- 
tist and of the coming of Christ — the messenger of the covenant. 
Also in the third verse of the fortieth chapter of Isaiah there is 
another prophecy of John, and it is all in harmony Avith what 
is said of him in Luke and elsewhere in the New Testament. 

John preached repentance unto the sinning Jews and he and 
they served God under the Mosaical law. The only new thing 
that John added was baptizing the Jews unto repentance. 
This was never practiced under the old laws. Why John did 
this was because it was so ordained of G-od that He should work 
in this wav. He was the Lord's messeno-er, and he went before 



278. CREATION AND FORMATION. 

and prepared the way, and says, "I indeed baptize you with 
water unto repentance, but he that cometh after me shall bap- 
tize }^ou with the Holy Ghost and with fire." (See Luke iii, 16. 

In the first chapter and forty-eighth verse of Luke we come to 
Mary's song of thanksgiving. Her &oul did greatly magnify 
the Lord, and she rejoiced in spirit, for she says : * "He hath 
regarded the low estate of his handmaiden; for, behold, from 
henceforth all generations shall call me blessed : for he that is 
mighty hath done to me great things; and holy is his name," * 
And in the fifty-second verse she says, "He hath put down the 
mighty from their seats, and exalted them of low degree." The 
fifty-third verse also reads: "He hath filied the hungry with 
good things; and the rich he hath sent empty away." 

All this, we remark, was fulfilled in Christ. He brought the 
the mighty man down from his heights of his loftiness, which 
was the Gentile. He filled the hungry, or the sinning Jew, with 
good things; and the rich, that is, those who were whole and 
needed not a physician, he sent empty away. 

In a prophecy of the prophet Ezekiel this same event is 
prophesied of. It reads : "And all the trees of the field shall 
know that I the Lord have brought down the high tree, have 
exalted the low tree, have dried up the green tree, and have 
made the dry tree to flourish : I the Lord have spoken and have 
done it." — Ezekiel xvii, 24. 

In this prophecy the Gentile, the sinning Jews and the 
unsinning Jews are set forth. And in the sixty-ninth verse of 
the first chapter of Luke we have these words. 

"And hath raised up a horn of salvation for us in the house 
of his servant David." (Eeference, Psalm cxxxii, 17). Christ was 
the horn of salvation, and He redeemed His people. The seventy- 
ninth verse of the first chapter of Luke confirms this truth. It 
reads thus : 

"To give light to them that sit in darkness and in the shadow 
of death, to guide our feet into the way of peace." (References : 
Psalm lxxix, 11 ; also Matthew iv, 16, is in harmony with Luke). 
Elizabeth, Mary, Zacharias and Simeon prophesied of John the 
Baptist and of Christ, and their prophesies are in harmony with 
the Old Testament scripture prophesies. 



CREATION AND FORMATION. 271). 

Now this man Simeon was a devout and just man and he 
dwelt in Jerusalem. And it was revealed unto him that he 
should not see death until he had seen the Lord's Christ. The 
Holy Ghost revealed those things unto him, and he came by the 
spirit into the temple; and when the parents brought in the 
child Jesus, to do for Him after the custom of the law, then he 
took Him up in his arms, and blessed God, and said : 

"Lord, now lettest thy servant depart in peace, according 
to thy word : For mine eyes have seen thine salvation, Which 
thou hast prepared before the face of thy people; A light to 
lighten the Gentiles, and the glory of thy people Israel." — Luke 
ii, 29-32. 

Now it is plain enough to see that this man prophesied con- 
cerning Christ, for Jesus was yet but eight days old, and His 
mighty works were, at this stage of His early life, unborn. But 
when He became older the true light began to appear, and it 
continually shone brighter and brighter, until at the appointed 
time it shown out in full. Then the people who sat in darkness 
saw a great light. 

In this Simeon's prediction was true, and it turned out to 
be true, for in Christ it was fulfilled. 

In this same second chapter of Luke the distinction between 
Gentile and Jew is plainly set forth. Christ was the glory of 
sinning Israel, and He was alight to the Gentiles. In this Luke 
agrees with Matthew and Mark. In the third chapter of Luke 
the difference between Gentile and Jew is again set forth. In 
the seventh verse we have these words: "Then said he to the 
multitude that came forth to be baptized of him, O generation 
of vipers, who hath warned you to flee from the wrath to come ? 
Bring forth therefore fruits worthy of repentance," * — Luke 
iii, 7-8. 

Now John was here speaking to the Jews who were serving 
God under the Mosaical law, and he says to them, "bring forth 
fruits worthy of repentance." That is the same as to say, bring 
forth your old sacrifices for the remission of your sins. You 
are serving God according to the law of Moses, therefore bring 
forth those things that he commanded you. I am come to the lost 
sheep of Israel to preach unto them the baptism of repentance 
for the remission of their sins. You have Moses, follow him. 



280. CREATION AND FORMATION 

Then the people asked him saying, "What shall we do 
then V He answered and said unto them, "He that hath two 
coats let him impart to him that hath none; and he that hath 
meat let him do likewise." The people are the sinners, and he 
says to them, "he that hath two coats let him impart to him that 
hath none." In this he means to show them that the} 7 must 
repent, and be baptized, and believe, and show forth their good 
fruits to the world, and help their neighbors and the widows 
and orphans. 

This was John's invitation to the wandering sheep of the 
house of Israel. And then came the publicans and said unto 
him, "Master what shall we do?" Tie answered them, saying, 
"Exact no more than that which is appointed you." 

The publicans were Gentiles and he gave them to under- 
stand that the}^ could not expect anything yet, for their time 
had not come. Eeally John could not do an}- thing for them. 
Their all rested in Christ, which was the granting of eternal 
life, and this they did not receive until after His death. And 
the soldiers likewise demanded of- him, saying, "And what shall 
we do?" He answered and said unto them, "Do violence to no 
man, neither accuse any falsely, and be content with your 
wages." 

Now those soldiers were also Gentiles, and He tells them 
to be content with their wages. That is the same as to sa} T , be 
content with such as you have until Christ comes. I cannot do 
anything for you. You must look to Christ for He is the Son 
of God, and He shall grant you eternal life by and by. And as 
John thus spake to them they were amused in their hearts 
whether he was the Christ or not. But he told them that he 
was not the Christ and also that Christ was mightier than he, 
and that He should come after, and He would baptize them 
with the Holy Ghost and with fire. And all that John spoke 
of Christ was fulfilled. And Jesus was baptized by John in the 
river Jordan, and after that the Spirit of God, or the Holy 
Ghost descended upon Him; and a voice was heard, saying, 
"This is my beloved Son, in whom I am well pleased." (See Luke 
third chapter). 

A nd in the fourth chapter it is recorded of Him as being 



CREATION AND FORMATION. 281. 

led by the Spirit into the wilderness and the devil came to Him 
and tempted Him. Now in regard to Christ's temptation and 
victory we desire to say a few words. We have spoken of* 
this great trial of Christ's faith and strength in another chapter, 
but we will speak of it again and add here a thought which we 
neglected to speak about before. Now that -thought is this : 
While we have admitted that Christ's tempter was a wicked 
man with the devil in his heart, we consider it reasonable 
enough to accept the scriptural idea, though it is not altogether 
so clear as some other portions of the scripture are, as it so pre- 
sents itself to us, that this man being Christ's tempter was he 
who was called Tiberius Cesar. He was king and he ruled all 
Borne, and, we might safely say, he ruled all the world. All 
the wealth was his, in one sense of the word, and the whole 
earth was his kingdom, and he offered Christ all these things if 
He would fall down and worship him. Christ's tempter could 
not have been a poor man, for no poor man ever owned so much, 
wealth. If a poor man gets all he wants to eat himself he is 
doing well. But it was not so with this man that tempted our 
Lord. He told Christ that he owned them all, and he took Him 
up into a mountain and showed Him all the kingdoms of the 
world in a moment of time, and said unto Him, "All this power 
will I give thee, and the glory of them: for that is delivered 
unto me, and to whomsoever I will, I give it; if thou therefore 
wilt worship me, all shall be thine." 

W r ho else, we ask, was there in the world who had more 
power, and glory, and wealth and riches than Tiberius Cesar? 
Hence, as wicked men are really possessed with wicked spirits, 
for Christ Himself cast them out, it is Bible reason, to reason in 
a reasonable way, that this tempter was a wicked man with a 
devil in his heart; and he tempted Christ and told Him that he 
would give Him all the glory of his kingdom if He would fall 
down and worship him. Now the devil, that is the real devil, 
owns no kingdom or kingdoms, except the kingdom of a man's 
heart and the kingdom of darkness. But this man owned all 
the kingdoms of the world, and he could give the glory of them 
to whomsoever he would. 

He offered this great glory to Jesus but He would not 



282. CREATION AND FORMATION 



accept it. Then the devil took hini to Jerusalem and set him on 
a pinnacle of the temple and said unto Him, "If thou be the Son 
of God, cast thyself down from hence." 

So now you see that the devil took him to Jerusalem. Who 
owned Jerusalem? The Bible says that the Gentiles owned the 
earth. But who owned Jerusalem? Jerusalem was a small 
city and it was but a penny's worth of the world's wealth, com- 
paratively speaking. Did the devil own Jerusalem, or did man 
own it, or was the devil's Jerusalem an unseen city, and thou- 
sands of miles from this earth ? We have no scripture to prove 
this, so we must admit that it was earth's Jerusalem. The devil 
sat him on a pinnacle of the temple. What is the devil doing 
with pinnacles and temples? What use has he got for them? 
Is he a worshipper? Who does he worship? Where are his pin- 
nacles and temples? The Bible says that He is lost. What use 
then has he got for temples? The only temples that this world 
has belong to men and men built them, and all the power that 
the devil has is in and through the hearts of men. They are his 
agents, and they build, and they plant, and they sow, and they 
reap, and they fight and quarrel, and make war and kill. These 
are the devil's agents. Tiberias Cesar was one and he tried to 
make Christ war against the host of heaven. He tempted Him 
to deny His God and follow him. He showed Him all the 
kingdoms of his world and the glory of them in a moment of 
time. 

How did he do this? Christ was in the flesh, and he fasted 
forty days and forty nights, and afterwards He became hungry. 
Well, let us hear the whole conclusion ; we have given you 
the literal, and the spiritual is this : The mountain was the 
mountain of wealth, riches, honor and fame ; the temple was 
the body and the pinnacle was the very height of self. This was 
Christ's temptation, but He did not yield. Praise the Lord for 
that! 

So now, after this explanation, we will pass to the seventh 
chapter of Luke. We have left behind some three or four chap- 
ters because we did not deem it necessary to make any com- 
ments upon them, as the grounds have been covered in previ- 
ous comments founded upon the word of Matthew. Even in 



CREATION AND FORMATION. 283. 

the seventh chapter there are some points that we argued from 
before, namely: The centurion's servant that was sick and 
ready to die whom Christ healed. And John sent two of his 
disciples to Christ and asked Him if He was the one that was to 
come or not, or whether they were to look for another. 

We have spoken from Matthew on these two points, and 
for that reason we will make mention of them here. If in any 
of the succeeding chapters we see fit to refer back to these facts 
or points we will do so. And so the first connecting thought or 
link that we will examine in this seventh chapter is our Lord's 
life and work among men, which begins with the thirtj'-sixth 
verse. 

"And one of the Pharisees desired him that he would eat 
with him. And he went into the Pharisee's house, and sat down 
to meat." This time Jesus did not eat with publicans and sin- 
ners, for the Pharisees and publicans and sinners did not eat 
together. In this respect they are a long ways apart. The 
Pharisees hate sinners and publicans, and publicans and sinners 
despise the Pharisees. 

And thus it has been with a great many of them for the 
last six thousand years. The last six thousand years does not 
only include the past generations, but it takes in the present. 
That same spirit of enmity is in the world to-day ; it is in the 
church, and it is out of the church ; and the ears of God from 
morning until night are filled with the curses of the world, and 
upon his heart Christian hatred falls like frost and snow upon 
the plain. 

And while Jesus sat at meat in the Pharisee's house there 
came a woman with an alabaster box of ointment, and she stood 
behind Him weeping, and she washed His feet with tears, and 
wiped them with the hair of her head, and annointed them with 
the ointment. And when the Pharisee which had bidden Him 
saw it He spake within Himself, saying, "This man, if he were 
a prophet, would have known who and what manner of woman 
this is that toucheth him; for she is a sinner." 

Jesus knew perfectly well that this woman was a sinner, 
and He says to him, "Simon, I have somewhat to say unto thee." 
And he saith, "Master say on," then Jesus goes on to say "There 



284. CREATION AND FORMATION 

was a certain creditor which had two debtors: the one 
owed five hundred pence, and the other fifty. And when 
they had nothing to pay, he forgave them both. Tell me there- 
fore, which of them will love him most?" Simon answered and 
said, "I suppose that he, to whom he forgave most." And he 
said unto him, "Thou hast rightly judged/' (See Luke vii, 40- 
43.) 

ISTow in this saying Jesus shows Simon the difference between 
the sinning and the unsinning Jew. And in the balance of the 
chapter the difference is still made plainer. "And he turned 
to the woman, and said unto Simon, Seest thou this woman ? 
I entered into thine house, thou gavest me no water for my feet : 
but she hath washed my feet with tears, and wiped them with 
the hairs of her head. Thou gavest me no kiss : but this woman, 
since the time I came in, hath not ceased to kiss my feet. My 
head with oil thou didst not anoint : but this woman hath 
anointed my feet with ointment. Wherefore I say unto thee, 
Her sins, which are many, are forgiven : for she loved much : 
but to whom little is forgiven, the same loveth little. And he 
said to the woman, Thy faith hath saved thee • go in peace." — 
Luke vii, 44, 45, 46, 47, 50. 

This woman was one of the lost sheep of Israel that Christ 
came to call, therefore, she had many sins to answer for. But 
Simon was one of the Jews who had not wandered out among 
the Gentiles. He did not have so much to answer for, and it 
was for this reason Christ made the comparison of the two debt- 
ors, and it was for this reason He said to the woman, thy sins, 
which are many are forgiven thee. Go in peace, for thy 
faith hath saved thee. 

Now this woman was a sinner and her sins were forgiven, 
for Christ came to call sinners unto repentance. The Pharisee 
was not a sinner, neither did he receive anything from the Lord. 
What we mean by saying the Pharisees were not sinners, is this, 
they were the strictest sect of Jews and they were away and 
apart from the sinner and the Gentile. 

The sin which we are speaking about, principally, is the 
great sin, the abominable thing, or the mingling of the Jews 
with the Gentiles. The sinners were exempt from the Phari- 



CREATION AND FORMATION. 285. 

sees, or those Jews who had not mingled with the Gentiles, and 
they were under the sentence of death and the law could not 
redeem them. They could not come back under the old Mosa- 
ical laws, they .were saved only by Christ. The unsinning Jews 
worshipped under those old Jewish laws and whenever they 
sinned among themselves there was forgiveness for them by 
way of their old sacrifices as Moses commanded, or as God com- 
manded Moses, and he commanded the people. 

But whenever they sinned the great sin there was no for- 
giveness for them except through Christ. He came to save the 
sinner, as He plainly told the Pharisee in his own house. It is 
rather doubtful whether this Pharisee understood Jesus or not, 
for he belonged to that class who were blinded by parables. 
This woman loved much, and her sins, which were many, were 
forgiven her. She owed five hundred pence, and she could not 
pay the debt, but Christ paid it for her. The Pharisee loved 
little and little was forgiven him. Really Christ did not forgive 
him anything only by him fulfilling the commands of the law. 
He owed fifty pence but the law of Moses must be satisfied by 
him. 

In this Christ plainly shows the difference between the 
unsinning and the sinning Jew. ^Tow then, the next thought in 
connection with our work is found in the twenty-first verse of 
the tenth chapter of Luke, which reads thus : 

"In that hour Jesus rejoiced in spirit, aud said, I thank thee, 
O Father, Lord of heaven and earth, that thou hast hid these 
things from the wise and prudent, and hast revealed them unto 
babes : even so, Father ; for so it seemed good in his sight/' 
This same thought is also set forth in the twenty-fifth verse of 
the eleventh chapter of Matthew. 

And after Jesus uttered these words He turned to His dis- 
ciples and said, "Blessed are the eyes which see the things that 
ye see, and ye have saw them." And then He goes on to tell 
them that many prophets and kings have desired to see the 
things that they saw, and have not seen them, and to hear the 
things that they heard, and have not heard them. 

Yes, Christ opened His mouth and taught them in parables, 
and uttered things which had been kept secret from the founda- 



286. CREATION AND FORMATION 

tion of the world, this is why the Mosaical Jew could not see 
them. And those secret things that He made known were the 
mysteries of which He spake of, saying, (that is to His disciples 
and the ones He came to call), for unto you it is given to know 
the mysteries of the kingdom of heaven. Those mysteries were 
the mysteries of His holy word, which the learned men in all 
ao-es have failed to search out. With all their cunning devices 
and schemes and craftiness they have failed, utterly failed. Sci- 
ence has failed to help them. The more they study science, in 
order to show more light upon the Bible, the darker everything 
gets. The science of the Bible is the only thing that will 
unfold its own mysteries. Christ says: * "blessed are they 
that hear the word of G-od, and keep it." — Luke xi, 28. 

Now then the next thought that we will press upon the 
reader's mind is this, And Jesus said: 

"And whosoever shall speak a word against the Son of man, 
it shall be forgiven him : but unto him that blasphemeth against 
the Holy Ghost it shall not. be forgiven. 7 ' — Luke xii, 10. 

This is a very important point, and we think it is necessary 
to make it plain. We have referred to Bible commentators on 
this subject and they give us little or no light upon it. They 
say that probably sinning against the Holy Ghost means to 
malignantly ascribe or give to satan what seems to be the work 
of the Spirit of God. This is the sum and substance of all that 
they say about sinning against the Holy Ghost. The} T have 
very faintly hit upon the truth. There is such a little truth in 
their own assertion that they have failed to find it out. 

But we will show you the true light of God's holy word, 
for He says, "unto you it is given to know." In the first place, 
we remark that, sinning against the Holy Ghost is doing that 
which drives from the immortal soul the messenger of the soul, 
the Holy Ghost being the messenger. We quote again : 

"And whosoever speaketh a word against the Son of man, 
it shall be forgiven him : but whosoever speaketh against the 
Holy Ghost, it shall not be forgiven him, neither in this world, 
neither in the world to come." — Matthew xii, 32. 

All manner of sin is pardonable except this one, as the 
Savior savs, a man may fight, rob, steal and curse and swear and 



CREATION AND JTOJiMATlOtt. 287. 

yet be forgiven ; but he that sinneth against the Holy Ghost 
hath no forgiveness; The time was when the Israelites could 
not be forgiven, under the Mosaical law, after they had once 
committed the great abominable sin. We do not mean to say 
that this was sinning against the Holy Ghost, but we do mean 
to say that this was so great a sin and of such a contaminated 
nature that the law of Moses could not redeem them. While 
this was not sinning against the Holy Ghost, yet the sufferer, 
had it not been for Christ, would have remained forever in a 
state of remorse. The blood of Christ, which was spilled out 
for the sinner, prevented him from suffering forever the penalty 
of this sin, which would have had its dwelling long side the unpar- 
donable sin, had not God sent His only begotten Son into the 
world to condemn sin. He suffered in the flesh, and in the flesh 
He condemned sin, otherwise that abominable sin, in a certain 
degree, would have been equal to the sin against the Holy 
Ghost, or in other words one would have been, and the other is, 
a sin of such a nature that forgiveness is impossible, both being 
far beyond the reach of any help. 

Christ saved the sinner from that sin and He saves him 
from every other sin, except from the sin against the Holy 
Ghost. He saves him net. 

Now then, let us take the case of Aranias and Sapphira. 
(See Acts £fth chapter). This sin, which they committed, was 
the upardonable sin. And, to get at the truth of this assertion, 
it is necessary to take in the surrounding circumstances. 

In the first place this man and his wife sold a possession 
and they kept back part of the price and the other part they 
brought and laid at tl e apostles' feet. Then Peter said : 

* "Ananias, why hath Satan filled thine heart to lie to the 
Holy Ghost, and to keep back part of the price of the land? 
While it remained, was it not thine own ? and after it was sold, 
was it not in thine own power? why hast thou conceived this 
thing in thine heart? thou hast not lied unto men but unto God. 
And Ananias hearing these words fell down, and gave up the 
ghost : and great fear came on all them that heard these things." 
— Acts v, 3-5. 

His wife met the same end; for when she came in she also 



288. CKEATION AND FORMATION. 

lied about the price of the land, and no sooner had she com- 
mitted the great sin than she, likewise, fell down and gave np 
the ghost; and they took her oat and buried her beside her 
husband. 

Now, to some it may seem very dark how that this man 
and his wife sinned against the Holy Ghost by telling a lie 
about the price of their land. This is just what we are going to 
explain. In the first place we remark that no one can sin 
against the Holy Ghost, until they have first taste J of the heav- 
enly gift, and made partakers of him. This is the idea that the 
Apostle Paul sets forth. (See Hebrews vi,4.) And, also, Christ 
presents us with the rame evidence of this truth, only not in the 
same words that Paul does. So, bearing this great truth in 
mind, let us slowly venture on, carefully examining the way ; 
for the ground upon which we arc treading is holy ground. 
Poor Ananias! Poor Sapphira! You once tasted of the heav- 
enly gift, but why did you deny the power of the Holy Ghost ? 

In this you reasoned and planned between yourselves, sa\ - - 
m r i;: "Come Sapphira, this is the Lord's day, Peter and John 
are here, and they are boldl}' speaking in the name of the Lord 
Jesus, and in the power of the Holy Ghost, and thousands of 
souls are daily added unto the Lord; and they arc selling out, 
and they are dividing their posessions among the poor. Every- 
oneis helping his neighbor, and liberally, giving all that he has 
for the benefit of the widows and orphans, and for the hungry, 
because he has no where else to get his meat, and above all, for 
the promulgation of the word of Jesus Christ, in these perilous 
times. The rulers take council against these hoi)- men of God, 
and the heathen rage at them, and they hate them, and the)- seek 
to destroy them; but God is greater than the people; His holy 
word is being preached to us, and thousands are believing in 
his name; and the Holy Ghost has filled their souls, and we, too, 
have tasted His power; behold they are selling cut, tl ey are 
leaving and forsaking all tor the rake of the kingdom of God. 
Knowing that it is all for the best, and having faith that God 
will provide other means for both their bodily and spiritual 
want?-";- so let us go and do likewise." 

"We uro His children. We have tasted His grace, and have 



CREATION AND FORMATION. 289 

felt the power of the Holy Ghost, and we are persuaded that the 
doctrine which these holy men of God preach unto us is from 
God, in whom there is no variableness, neither shadow of turn- 
ing. Therefore let ns go and sell all we have, and bring in the 
price thereof, that distribution of it may be made among the 
ppor, according as everyone hath need that the prophecy may 
be fulfilled, which says: "Bring all your tithes into the store 
hour.e". Gcd will provide the means for us whereby we may 
eat and live." Agreed they go, and they sell all they have"; 
the old homestead is now in the hands of a new owner, and An- 
nanias and his wife are on their way to the house of the Lord, 
with the money in their pockets. But, before they get to the 
house of the Lord, they stop, and they hesitate, and they think, 
and the}' reason between themselves whether they shall give all 
or not, and finally they come to the conclusion that it is best to 
keep a part of the price of their land and give the rest. But 
what a , c ad mistake! In that very 1 our they sinned against the 
Holy Ghost and denied the power thereof, (see 1st Cor. ii, 10.) 
saying, "This money is ours, and if we keep back part of it, 
these men of God will never know it; for no one bit ourselves 
will ever know anything about it; God will not see us, nor ob- 
serve this thing in our hearts." 

Ah Ananias, but God did observe. You did not lie unto 
men, yon lied unto the Holy Ghost. Having once tasted this 
heavenly gift you was wicked enough to deny the power thereof, 
thinking that the Holy Ghost, as the messenger of your soul, 
had not the power to observe the inward intention of your 
heart. Your soul, in this, was painted with the blackest of 
crimes, and for you there dawned no more saving power, in this 
world, neither have }-ou found peace beyond; for they who 
drive from their immortal souls the messenger of the soul hath 
no more forgiveness. 

The power of the Holy Ghost can be denied but once only, 
by the same individual. After that his soul is cast into outer 
darkness. And such was the doom of Ananias and Sapphira. 
When this God and Son sent messenger was on His holy mission 
on earth, and doing His work among men, cleansing their souls 
and kindling into a blaze earth's old dormant nature, and bap- 



290. CREATION AND FORMATION. 

tizing the everliving being of the mortal man, they denied His 
mission and power, and, by so doing, they crushed their own 
souls into the bottomless pit. 

Previous to this they were added unto an innumerable com- 
pany of angels, to the general assembly and church of the first- 
born, which are written in heaven and to God, the judge of all, 
and to the spirits of just men made perfect. (See Hebrews xii, 
22-23). 

And now, in conclusion with the above quoted scripture, we 
find that man can arrive to, or attain, that state of perfection 
that will justify him as being classed with those who have their 
names written in heaven. And in other portions of the scrip- 
ture we learn that this state of perfection is only attainable by 
the operating power of the Spirit of God, which proceeds from 
Him and His Son as the messenger of the soul, and to sin against 
this Holy messenger is sinning the unpardonable sin. We can 
sin against God and Christ and then be forgiven, but to sin 
against the Holy Ghost it shall not be forgiven, neither in this 
world ; neither in the world to come, for this is a sin unto death. 

But why, some may ask, is this a sin unto death? We 
answer: First, because Christ said so, and second, because God 
so loved the world that He gave His only begotten Son to die for 
us, that through His death and resurrection He might become 
the first born from the dead among His brethren. And just 
before He passed through the valley of the shadow of death to 
that vast world beyond, where He was to preach to the spirits 
in prison, and where the dead were to hear His voice, He spake 
to His disciples saying, It is expedient that I go away, and if I 
go away, I will pray the Father, and He will send you the com- 
forter, which is the Holy Ghost. The Ilo\y Ghost proceeds 
from the Father and the Son, and becomes the messenger of them 
both, and He is the soul's comforter, and He sheds abroad in 
our hearts the love of God. Hence, if we sin against Christ, and 
repent of it, God is just and faithful to forgive us, and theSpirit 
will intercede for us with groanings that can not be uttered; 
and to sin against God, Christ is our advocate, and by his inter- 
cession we are forgiven. But to sin against the Holy Ghost, one 
hath no forgivcncHs ; for that is depriving self of an advocate, 



CREATION AND FORMATION. 291. 

and doing despite to the spirit of grace, or, in other words, sin 
ning against the God Head bodily, (Colo, ii, 9) and this, you 
plainly see, leaves us without an advocate unto God, it leaves 
us without an advocate unto Christ; and the sufferer is left alone 
in the dark and shadowy realms of eternal night, or death, 
where his struggles for release are all in vain • his advocates 
are left him, the prayers of men on earth do him no good; 
though he seek repentance, like as did Esau, when he sought for 
his birthright, with tears. Yet it is all to no effect; for he has 
done despite to the spirit of grace, and sinned against God, and 
crucified unto himself afresh, the Son of God, and put him to an 
open shame. 

Now then, the next portion of scripture in connection with 
our work, you will find in the 13th chapter of Luke, beginning 
with the 6th verse. And Jesus spake another parable saying : 
"A certain man had a fig tree planted in his vineyard • and he 
came and sought fruit thereon, and found none. Then said he 
unto the dresser of the vineyard, Behold, these three years I 
come seeking fruit on this fig tree, and find none : cut it down; 
why cumbereth it the ground?" Now what is meant by the 
parable? In this, God is represented as the owner of the vine- 
yard which He first planted in Eden; and the Jew whom he 
formed and placed in this garden, represents the fig tree; and 
not only him, alone, but the whole Jewish race also are included 
in this parable, as fig trees of His vineyard. (See Isaiah v, 7, 
Jeremiah, ii 21, and Joel i, 11-12, also Gen. ii, 15.) And 
God comes seeking fruit, and finds none; and thus He says to 
the dresser of this vineyard, cut it down ; why cumbereth it the 
ground ? But Christ, who is the dresser, says : No, let it alone 
another year, till I dig about it, and dung it; and then if it does 
not bear fruit, thou shalt cut it down. The Jews were counted 
as rulers and moral dressers of God's vineyard, but Christ is the 
spiritual dresser. And what is meant by digging about the vine 
and dunging it, is the grafting of the Gentiles into the true vine, 
which vine is the Jews, and, thus giving them an opportunity to 
become fruitful, and thus enriching this goodly vine by taking 
awaythe abominable thing, or by tearing down the middle wall. 
Hence, doing this much for them, was the cutting down of the 



292. CREATION AND FORMATION. 

weeds and tares, and breaking up of the old sod or soil, and giv- 
ing this vine the only opportunity that could be given it for its 
own enrichment, and then if it fails to bring forth fruit, "Cut 
it down." 

And again, in the 14th chapter of Luke, comes the parable 
of a certain man that made a great supper, and bade many: and 
at supper time he sent out his servant to invite them in, which 
had been bidden, for all things were ready. The servant goes 
out to invite them in, they all with one consent began to make 
excuse. The first said unto him, I have bought a piece of ground 
and I must needs go and see it: I pray thee have me excused. 
And another said, I have bought five yoke of oxen, and I go to 
prove them: I pray thee have me excused. And another said, I 
have married a wife, and therefore I cannot come — Luke xiv, 
16-20. In this parable we find three characters, viz: that portion 
of the Jews which were called Israel, being the ten tribes that had 
revolted against the two; and the two tribes were called Judah. 
These are the two first named, the third was the Jew that had 
mingled with the Gentile, they could not come because they 
had married a Gentile woman, when the servant reported these 
excuses, "Then the master of the house being angry said to his 
servant, Go out quickly into the streets and. lanes of the city, 
and bring in hither the poor, (of the Jews,) and the maimed, 
and the halt, and the blind." — Luke xiv, 21. This is the min- 
gled people, the ones we have been presenting to you as the 
lost sheep of the house of Israel ; the ones spoken of in Nehe- 
miah xiii, 28-27: 

"In those days also saw I Jews that had married wives of 
Ashdod, of Amnion, and of Moab: And their children spake 
half in the speech ot Ashdod, and could not speak in the Jews' 
language, but according to the language of each people. And I 
contended with them, and cursed them, and smote certain of 
them, and plucked off their hair, and made them swear by God, 
saying, Ye shall not give your daughters unto their sons, nor 
take their daughters unto your sons, or for yourselves. Did not 
Solomon kiag of Israel sin by these things ? yet among many 
nations was there no king like him, who was beloved of his God, 
and God made him king over all Israel : nevertheless even him 



CREATION AND FORMATION. 298. 

did outlandish woman cause to sin. Shall we then hearken unto 
you to do all this great evil, to transgress against our God in 
marrying strange wives?" 

This was the curse, these are the ones, the lame, halt and 
blind. Christ was the supper prepared for these, and they 
come; and yet there was room; then the servant was ordered to 
go out into the highways and hedges and compel them to come 
i:i, that his house might be filled. (Luke xiv, 23) Herein is the 
Gentiles set forth. First God bid all the Jews to obey him : but 
they did not obey Ilim ; then He blinded their eyes by parables 
so they could not come to Christ, and when Christ spoke to the 
Gentile woman and told her it was not meet to give the chil- 
d.'e rs bread to dogs. He, then, was feeding the maimed, the 
halt, the poor, the blind of the Jews; such as we have named 
above — in Nehemiah. These were the lost sheep of Israel : after 
He had prepared the way for these, then He went through the val- 
ley of death, and compelled the Gentile to come in by giving them 
eternal life, and it was the fulfillment of the language of Jesus to 
disciples of John. "Go tell him the lame walk, the deaf hear, 
the lepers are cleansed, the blind see, the dead are raised up, 
and the poor have the Gospel preached to them." Hence at the 
Lord's supper, they were all healed and fed, (So it is to-day, to 
them that come) at the time the}' were brought from the streets, 
the lanes, the highways and the hedges; the penitent sinner, 
with crippled arms and feet, and above all, with a crippled soul, 
which had been shattered and torn by the wave of stubborn ess, 
came crawling up from the gutter, saying: "Lord, have mercy on 
me!" The Lord says : "I will, be thou clean." He came to 
gave the poor sinner. He died for him; and he arose again; and 
then from behind the hedges, the Gentiles came, and they sought 
the Saviour, and they found him; for it is written: "He gave 
them eternal life." Both Gentile and sinning Jew partook of 
the Lord's supper. 

Again in the fifteenth chapter he sets forth other parables, 
namely : the parable of the lost sheep ; of the piece of silver and 
of the prodigal son ; which has direct reference to the sinning 
Jews. Them He came to seek and to save. Again, in the six- 
teenth chapter of Luke, comes the parable of the unjust steward: 



294. CREATION AND FORMATION 

"and he said also unto his disciples, There was a certain rich 
man, which had a steward ; and the same was accused nnto him 
that he had wasted his goods" — and then Jesus goes on to s.iv 
that this rich man called in the steward, and asked him to give 
an account of himself. Then the steward began to say within 
himself, "what shall I do/ if I am put out of my stewardship, I 
cannot dig, and to beg, I am ashamed. So he called every one 
of his Lord's debtors unto him, and said unto the first, How 
much owest thou unto my lord ? And he said a hundred meas- 
ures of oil. And he said unto him, Take thy bill and sit down 
quickly, and write fifty. Then he said to another, And how 
much owest thon ? and he said a hundred measures of wheat; 
and he said unto him, Take thy bill and write fourscore. And 
the lord commended the unjust steward because lie had done 
wisely: for the children of this world are in their generation 
wiser than the children of light." (See Luke xvi, 5-8.) The rich 
man spoken of in this parable is God, the steward was the Jewish 
priests and levites; the debtors the sinning Jews. These Jews 
had mingled with the Gentile. And it was the Gentile that was 
wiser in their generation than the Jews; they had been given 
great wisdom, in the day they were create.! they were wiser 
than Daniel. (See Ezekial xxviii, 3 4.) They were the children 
of the world; (see Psalms cxv, 18,) and they had their portion 
in this life and had no bands in their death; (Pcalms Lxxiii, 
4, also Psalms xvii, 11.) And to show forth their great 
wisdom and power over and above the children of light, it is 
only necessary to go to Ezekial xxviii, 3-4, we have these words : 
"Behold, thou art wiser than Daniel; there is no secret that 
they can hide from thee: with thy wisdom and with thine under- 
standing thou hast gotten thee riches, and hast gotten gold and 
silver into thy treasures/' 

And, furthermore, after satan was cast oi.t if heaven, he 
came down and took up his abode in the hearts of the Gentiles, 
and thus the wisdom of satan was heaped upon the wisdom of 
men. The Gentiles were perfect unt.l iniquity was found in them, 
through the wisdom satan had given them; and their way upon 
the earth became corrupt, and through them the ways of the 
Jews alike became corrupted, and the Jews did spoil and waste 



CREATION AND FORMATION. 295. 



that which God had committed to their keeping. They sold 
their virtue to the Gentile and polluted the holiness, with wtrch 
they were originally blessed. They did not keep that which 
was committed to them, neither while in the garden of Eden, 
nor after God had safely brought them over the waters of a 
mighty deluge, nor even yet after he had brought them up out 
of tse land of Egypt. But after all, God still owned them as His 
servants, and to them he gave the keeping of his vineyard, and 
in almost every instance they wasted His goods. The bright 
gem which God gave to them to keep it in its brightness, they 
planted in Gentile grounds, and it rusted and faded away. They 
traded their souls for that which was not bread, and for that 
which did not satisfy j and by so doing they made a covenant 
with death • and they made an agreement with hell ■ (Isaiah 
xxxviii, 15.) and thus wasting their heavenly Father's goods. 
And this was the cause why He sent His Son to call on these 
stewards that they should give an account of their stewardship. 
And when God takes into consideration the fact that the Gen- 
tiles are above the Jews in knowledge, wisdom and power, He 
then commends the unjust steward for his shrewdness. The 
question may arise, how does He commend the unjust steward ? 
This we will try and answer in as few words as possible, in con- 
nection with what we have said in a previous page. In the 
first place, we shall say that God's stewards were the scribes and 
Pharisees in general; for they were the expounders of His law; 
they were the shepherds, and they kept the flocks, or, at least, 
they should have kept them. But this they failed to do, as Ezra 
tells us so plainly, saying : "For they have taken of their 
daughters lor themselves, and for their soul : so that the holv 
seed have mingled themselves with the people of those lands : 
3'ea, the hand of the princes and rulers hath been chief in this 
trespass." — Ezra ix, 2. And by this great violation of God's 
command, justice comes up before Him and accuses them that 
they have wasted His goods ; and they are called to give an 
account : and the scripture says that the unjust steward was com- 
mended. He was commended, not because he had wasted his 
lord's goods, but because he had acted wisely before he was 
called to give an account : and after they had once sinned, he 
acted upon the wisest plan, therefore he was commended. He 



296. CREATION AND FORMATION. 



that is faithful in that which is least, is faithful also in much, 
and he that is unjust in the least is unjust also in 
much. "Therefore, if" (He says,) "ye have not been faithful in 
that which is another man's, who shall give you that which is 
your own ?" Now that which was another man's was Moses' 
law; and in it, as being the least ; they were unfaithful, there- 
fore, who will trust them with the true riches? Christ, Himself 
was the true riches. And what is meant by the "unright< ous 
Mammon" is, the works of the devil, for Christ says, "No ser- 
vant can serve two masters :" assuring us that it is best to serve 
one or the other. A man cannot serve God and Mammon. 

Again, in this same sixteenth chapter of Luke, comes the 
parable of the rich man in hell, and Lazarus, the poor man, in 
Abraham's bosom. Now there are millions of people who 
draw the conclusion from this portion of scripture that there is 
a literal hell- fire and brimstone, beyond the grave, where the 
wicked are to burn and suffer forever in eternal fire. This is a 
great tormenting fear, which the unthoughtful student en- 
tertains. 

By the aid of God's holy word we shall remove this fear — 
the fear of going to hell to suffer forever. When Jesus uttered 
these words He never intended to convey the idea that any 
human being was ever to become a victim to such a terrible 
place. He knew perfectly well that men's burning consciences 
was the worst hell in existence. God is a God of love, and it 
is wicked in any one to accuse Him of being cruel enough 
to mete out to one of His poor helpless children such a monstrous 
sentence. But, f.ays thousands of Christians, God does not pun- 
ish anyone; every sinner punishes himself. 

Well yes, every sinner punishes himself; that is all very 
true. But who made the great hell beyond the tomb? And who 
was it made for ? It is a terrible one, and, according to modern 
opinion, God made it. His holy word says that hell and destruc- 
tion are never full. In harmony with that saying, and accord- 
ing to the lighi that some people explain it in, we arejustifiable 
in saying that hell is not only a hell-fire, but that it is a terrible 
hell; it is a great place covering an endless territory of invis- 
able land, if it be lawful to call it land, somewhere in the regions 



CREATION AND FORMATION. 297. 



of infinite space; for the Bible says that it is never full. Did 
any man ever make that great hell? Thousand and millions 
are ready to answer, "No ; for it is beyond his power." Then 
if it is beyond the power of man to make such a place, you must 
admit that God made it. Well, if God made it, who did He make 
it for? It would not do to say that He made such a hell for the 
devil alone, it would not do, for God would be able to cook him 
in a caldron, if it was to be a literal hell of fire and brimstone. 
It is true that in His word He says He will * cast the devil into a 
lake of fire and brimstone, where the beasts and the false proph- 
ets are, and they shall be tormented day and night, forever, and 
ever. (See*Eev. x\, 10.) From such scriptures is where the idea 
is drawn ; from a literal hell of burning fire, hut God never 
made such a hell for man ; if there is such a place, God made it. 
The hell Ave read about was prepared for the devil and his 
angels. And all the wicked was to be cast into that hell. But. 
does not men make their own hell, this hits upon the true mean- 
ing of God's word. God prepared space; and he did not only 
give man a conscience, but the devil also has a conscience, and 
when the time comes that satan's work is at an end, he will be 
turned into hell ; that is, into space of outer darkness with all 
the nations that forget God ; with a guilty conscience to whip 
them forever and ever, the devil and his angels looking out of 
darkness into light and beholding the king in all his beauty and 
seeing a land afar off, what remorse they will have — this is the fire. 
But let us look more closely. God gave the Gentiles dominion 
over all the animal kingdom and should they torture one of 
them, the rest of the world would say it is terrible. No human 
could stand to see his neighbor burning forever just because he 
was able to keep him there. Ah, dear friends, if we are God's 
children and He rules over us, and at the close of life, He thrusts 
us into eternal burning fire, what is He, worse than human ? 
No we answer. The Bible says that He is a God of love, jus- 
tice and mercy ; then God is not worse than man ; this is true 
and we cannot receive any other theory. The only hell in 
existence is remorse of conscience. The Bible teaches us this, 
saying; "and they shall go forth and look upon the carcasses of 
the men that have transgressed against me; for their worm 



298. CREATION AND FORMATION. 



shall not die, neither shall their fire be quenched : and they ^hall 
bean abhorring unto all flesh." — Jeremiah Lxvi, 24. Again : 
"And many of them that sleep in the dust of the earth shall 
awake: some to everlasting life, and some to shame and ever- 
lasting contempt." — Daniel xii, 2. 

Now this portion of scripture speaks directly upon the pun- 
ishment which is to follow the sinner from this life to the next ; 
and in it we have no hell-fire and no brimstone, but simply a 
remorse of conscience ; for as the unrepenting sinner lives and 
dies in this world, so lives he beyond. He first dies and then he 
lives again. He awakes to shame and everlasting contempt; 
he is rewarded according to the deeds done in the' body. If 
then men are rewarded according to deeds done in the body, 
and the sinner's hell is a remorse of conscience, which the Bible 
so teaches, where then, is your hell-fire and brimstone ? And 
what was such a monstrous hell as that ever made for? If,inthis 
life, it would be unjust and inhuman to punish the fraudulent 
man, after having been found guilty of misdemeanor, for a term 
not exceeding 35 years or more in a boiling caldron : what then, 
in the name of common sence, could be the nature of a Judge 
who would sentence one poor helpless soul to hell-fire to suffer 
in the next world throughout endless ages in a mighty caldron, 
heated with fire and brimstone, ten times hotter than any earth- 
ly heat? Ah, dear friends, this is an erroneous idea which you 
are drawing from Grod's holy word. He is just and righteous 
and He never will pass such a monstrous sentence upon anyone. 
St. James says : "The tongue is a fire, a world of iniquity ; so is 
the tongue among our members, that it defileth the whole body 
and setteth on fire the course : and it is set on fire of hell." 
Now this passage of scripture is not to be understood in a literal 
sense, for every one knows that His tongue is not literally a 
burning hell. So then what is really meant is, that the tongue, 
if given full swing, will make for its owner much trouble. 
Likewise the parable of the rich man in hell, is not to be under- 
stood it its literal sense. While a great many people admit 
that it is right to spiritually explain some of Christ's parables 
spiritually, yet they will not admit that the parable of the rich 
man in hell should so be explained. My dear friends, it is nee- 



CREATION AND FORMATION. 299. 

essary to explain this parable in a spiritual light; for Christ did 
not speak concerning the sinner's punishment in the next world 
in a literal wa} T , for that world is a spiritual one; and if, to this 
parable, we apply a spiritual meaning, where then, will your lit- 
eral hell of fire and brimstone come in? If men stepped out of 
this life into the next, with their old fleshy bodies Avith them, 
then it would be reasonable to believe that their bodies were 
going to be consumed in a literal hell. But, being that our 
bodies don't go there, then it must be admitted that that hell 
beyond the grave is a spiritual one, already prepared for wicked 
spirits; and the wicked spirits' hell, is remorse. The rich man 
that Jesus speaks of represents the Mosaical Jews. The poor 
man, the sinner ; the dogs, the G-entiles. And when Jesus sot 
these three characters forth, He simply meant to show that those 
shepherds, or rich Mosiacal Jews, did not keep their poor, or 
look after them, but cast them out, and the Gentiles took them 
in and cared for them. This is the literal meaning of this para- 
ble. 

And after this rich man had been told that Lazarus could 
not come to help him, then he prayed that Father Abraham 
would send him to his father's house to warn his five brethren, 
lest they also, should come to the same place. Abraham 
answered him saying: "They have Moses and the prophets, 
let them hear them/' Now this goes to show that, when Jesus 
uttered this parable, lie was speaking concerning the three char- 
acters named. Abraham saj'S : "They have Moses and the 
prophets:" that has reference to the Jews serving Grod under the 
law of Moses; and this rich man in hell was also a mosiacal Jew. 
And the hell that he was in was nothing more nor less than a 
hell of remorse — remorse for the wrong that he done while in 
this life. 

Now then, the next thought in connection with our work is 
found in the eighteenth chapter of Luke, beginning with the 
thirty- first verse: "Then he took unto him the twelve, and said 
unto them, Behold, we go up to Jerusalem, and all things that 
are written by the prophets concerning the Son of man shall be 
accomplished. For he shall be delivered unto the Gentiles, and 
fehall be mocked, and spitefully entreated, and spitted on: Aud 



300. CREATION AND FORMATION. 

they shall scourge him, and pat him to death; and the third day 
he s'aall rise again. And they understood none of these things 
and this saying was hid from them, neither knew they the 
things which were spoken. And it came to pass, that as he was 
come nigh unto Jericho, a certain blind man sat by the wa}'side 
begging: And hearing the multitude pass by, he asked what it 
meant. And they told him, that Jesus of Nazareth pusseth b} T . 
And he cried, saying, Jesus, thou Son of David, have mercy on 
me. And they which went before rebuked him, that he should 
hold his peace: but he cried so much the more, Thou Son of 
David, have mercy on me." Now this blind man's faith must 
have been great, or else he would have held his peace when the 
multitude rebuked him. He had heard of the fame of Jesus and 
he firmly believed that He had the power to heal him ; and so He 
had, and by this man's great faith he received his eight; and he 
followed the multitude rejoicing and praising God for what had 
been done unto him. Passing on to the twenty-first chapter of 
Luke, we learn that Jesus speaks of a day, which was yet to 
come, when the stones of the temple should no longer stand one 
upon the other. The people were speaking to Him of the tem- 
ple which was constructed by human hands. And Jesus says 
that the time will come when this magnificent structure will be 
thrown down, and not one stone will be left upon another. The 
twenty-fourth verse reads: "And they shall fall by the edge of 
the sword, and shall be led away captive into all nations : and 
Jerusalem shall be trodden down of the Gentiles, until the times 
of the Gentiles be fulfilled." Jerusalem has already been trod- 
den down by the Gentiles; that part of this prophecy has been 
fulfilled, but the time of the Gentiles has not yet been fulfilled. 
Now then, Bible commentators, in speaking upon the fulfillment 
of the time of the Gentiles, say: "The times, during which God 
has determined that the Gentiles thall tread down Jerusalem." 
This is another mistake they have made. Of course, Jerusalem 
was trodden down by the Gentiles; this part of the prophecy has 
been fulfilled, that is all very true; but the times of the Gentiles 
have not yet been fulfilled ; for that fullfillment comes to a close 
at the second coming of Christ. And, at the present time, this 
tiaiQ is fust becoming fulfilled, but not until Christ makes His 



CREATION AND FORMATION. 301. 

second tour to earth will that time fully come to pass. The idea 
that the times of the Gentiles were fulfilled at the time of the 
fall of Jerusalem is false. There is no scripture in the Bible to 
prove this. Christ says : "Beware of false prophets;" that is 
the same as to say, "beware of false teachers and their doc- 
trine." The time is coming when the truth of God's holy word 
shall be preached in all the world, and among all nations; and 
that, too, in spite of the many classes of imposters. Through 
the holy word and the power thereof, false teachings are going 
to be uncovered; exposure will come, for God Himself says so, 
and it is true. 

Dear reader, we repeat again, lay aside the doctrine of men. 
The Bible is the only true system o*' logic in all the world; and 
it is necessary for the truth seekers tt tumble themselves down 
at'its burning altar, and put away from among themselves strife, 
for when this thing was presented to Jesus under the circum- 
stances herein set forth in this language: "And there was also a 
strife among them, which of them should be accounted the great- 
est. And he said unto them, The kings of the Gentiles exercise 
lordship over them ; and they that exercise authority upon them 
arc called benefactors." — Luke xxii, 24 25. And then Jt>sus 
goes onto tell his disciples that they are not to be like unto 
them, "but he that is greatest among you, let him be as the 
younger, and he that is chief, as he that doth serve, etc ;" In 
this sa3^ing Jesus meant to teach humility. He taught his dis- 
ciples to be humble. He teaches everyone to be humble. If 
pride keeps a man from humbling himself to all that is good and 
noble, he hath no part with Christ; for He, Himself, was hum- 
ble very humble, indeed. Again Christ speaks to his disciples- 
saying: "And I appoint unto you a kingdom, as my Father hath 
appointed unto me ; That ye may eat and drink at my table in 
my kingdom, and sit on thrones judging the twelve tribes of 
Israel." — Luke xxii, 29-30. Christ's kingdom, Avhich was ap 
pointed Him by God, wa3 the kingdom of the Gentiles; for they 
were given Him. Of course, His disciples were given unto Him 
and they were chosen from among the Jews, save one, that is, 
Matthew the publican, and the kingdom that Christ appointed 
unto them was the kingdom cf the Jews, and they were to sit on 



302. CREATION AND FORMATION. 



thrones judging the twelve tribes of Israel. Now the;}e thrones 
were not of this life, or in this life, but beyond the grave are 
the thrones that they were to sit on, as judges. That judg- 
ment is going on every day, and will be going on until Ch ist 
mak33 his saaond al/ent on e irth. 

In Matthew nineteenth chapter and twenty-eighth verse, we 
have the33 words: "And Je^us said unto then, Verily I say 
unto you, That ye which have followed me, in t'ie regeneration 
when the Son of man shall sit in the throne of his glory, ye also 
shall sit upon twelve thrones, ju Iging the twelve tribes of 
Israel." This goes to show, that beyond the grave, all this is to 
transpire. In the seventh chapter of the book of Daniel and 
the twenty-first and twenty-second versos, we have a prophecy 
showing that these things shall be. "I beheld, and the same 
horn made war with the saints, and prevailed agaiistt them • 
Until the Ancient of days came, and judgment was given to the 
saints of the Most High; and the time came that the saints pos- 
sessed the kingdom;" but the whole of this same prophecy is 
not yet fulfilled. Behold, wars are still going on, and will be 
till this old earth shall have been turned into a new Jerusalem 
In that day all propheses will be fulfilled, it is beyond the keen 
of human vision to measure God's time; though we may approx- 
imate, yet we cannot tell, for a certainty, that we are 
right. God only knows when that great day shall come, 
In determining when this time shall come, we ere as 
much in the dark, if not more so, than Christ's disciples were, 
concerning the things that He spake unto them. They said, 
"Yea, Lord, we understand;" but then they did not understand. 
Even after Christ appeared to them, after His ressurrection and 
explained all the prophesies concerning Himself, yet, they did 
not understand. The time that came when they did know and 
understand, was the time when the comforter came and brought 
all things to their remembrance, whatsoever Christ had told 
them before and after His crucifixior. This you might think 
was, on the day of pentecost, when they were all filled with the 
Holy Ghost and spake in newness of tongue. Yet there was one 
thing on that day that they did not know, and that is, they did 



CREATION AND FORMATION. 303. 

not know that the Gentiles were to be brought in. When the 
Holy Ghost came upon them, almost everything else was 
brought to their remembrance but the fact that the Gentiles 
were to be granted eternal life. This secret was revealed to 
Peter, for the first, by the Holy Ghost, at tbe house of Corne- 
li.us, as it is so plainly shown in the eleventh chapter of Acts. 
This is fully explained further on. And now, in closing this 
chapter, we again repeat our text; "study to show thyself 
approved unto God, a workman that needeth not be ashamed, 
rightly dividing the word of truth." There is a vast meaning 
in this text, "study to show thyself approved unto God." how 
many thousands there are who study — they study the Bible, but 
make poor headway. Men of high standing; men that are re- 
fined, educated and cultured, study both science and the Bible; 
but they make a bad job of it. To harmonize one part of the 
Bible, they have to butcher up some other part of it; thus making 
the word of God of no effect. It is no wonder that infidels have 
such good grounds to work on. The great trouble these men 
have in harmonizing the word of God, arises from the fact that 
they place too much confidence in what some other man says. 
The works of man and the works of God can never be harmon- 
ized, and all power used to accomplish this end will fail. What 
we need most to harmonize scripture with scripture, is, a bet- 
ter understanding of the Bible. 

Thousands and millions of books have been written upon 
the subject of science and the Bible, but all to very little satis- 
faction. It is generally held that Hugh Miller, the practical 
geologist, has done as much, if not more, than any other man of 
his time, or since, to harmonize science with the works and word 
of the Supreme Being; and yet, at the close of his weary life, 
he fell into an untimely suicidal grave. We firmty believe that 
this great man meant to accomplish great good; we firmly 
believe that his face was ever turned heavenward; and, above 
all, we firmly believe that he would have reached the heights of 
heaven's zenith, had he but trusted in the word that he wear- 
ily labored to harmonize with the works of the same great 
author. But, at the last, he failed, and his last words were 
these : 



304. CREATION AND FORMATION 

"Dearest Lydia, — My brain burns. I must have walked • 
and a fearful dream rises upon me. I cannot bear the horrible 
thaa^ht. God and Father of the Lord Jesus Christ have mercy 
upon me. Dearest Lydia, dear children, farewell. My brain 
burns as the recollection grows. My dear, dear wife, fare- 
well." Hugh Miller. 

Why was this? Simpl}- because he trusted in man. This is 
why he failed, and this is why thousands of others have failed; 
and all that pursue the works of man for the living truth, will 
fail. God's word is sufficient within itself to give us all the 
light that is needed to make it harmonize with truth, and the true 
science of the earth is its witness. Hence, study to show thyself 
approved unto God, and if any man lack wiedom, let. him ask of 
G)\ t!iu givv3th to all msn liberally, ani it shall be 
given him: but let him ask in faith, nothing wavering; for he 
that wavereth is like a wave of the sea, driven with the wind 
and tossed. O yes, let us ask of God, for He is the giver of 
every good and perfect gift. The man that wavers, is he that 
asks of God, and then trusts in man. He is driven with the tide 
of worldly thought, until at last, he sinks far below the horizon 
of all that is great and good. We must live and labor for God, 
if our desire is to know what is truth. The Bible is our guide; 
for it is all truth, and it is a lamp unto every man's path, a light 
shining upon his way. There are thousands of men who are 
trying to lay Wiste this grand old book; and there have been 
men seen in all ages, thrusting in their cycles, and they have 
tried to reap away the worlds dearest hope. But they have 
reaped in vain. God has ever watched over those who have 
trusted in Him, and He has firmly established His word, and it 
will remain forever. Therefore, let us study to show ourselves 
approved unto God; let us trust in Him, rightly dividing the 
word of truth ; He says "For unto you it is given to know the 
mysteries of the kingdom of God." With this blessed assur- 
ance, we close this chapter, and enter upon the next. May Gcd 
bless His word. Amen. 



CiEI-^IFTIEIR III. 

Text: — "Search the Scriptures" — St. John v, 39; Mark iv, 
11; 2 Timothy ii, 15. 

After we have looked back, and viewed the loft3 T mountain 
peaks of superstition, and found that we have been glided swiftly- 
over t'.iem all, by the mighty train of gospel power, and have 
emerged out into the the flowery plain of endless day ; and the 
silvery thread of enlightened thought has entwined the heart, 
and took its flight upward over the mind through the annals of 
faith; to reach the lofty pinnacle of the souls eternal home; we 
will rejoice and say our labor has not been in vain. And so in 
startii g out with this chapter of our work, and from this on, we 
will stop our general way of closely following chapter after 
chapter, and verse after verse, as we did in the Old Testament 
scriptures, and the three gospel books of the New — Matthew? 
Mark and Luke. And take up point after point, seperately and 
prove them up clearly by the word, leaving no room for doubt 
resting upon the mind of the reader. But before we proceed to 
do this, or leave the gospel of Luke, we desire to make a few 
remarks for the benefit of the reader. 

Now then, between Matthew and Mark we find but little 
variation; they are very closely allied. But Luke differs 
slightly from them upon some passages of scripture; and this is 
very easily accounted for, especially when we take into consid- 
eration the circumstances attending these three sacred writers. 
Matthew and Mark were two of the chosen twelve, and when 
the gospel of circumcision was committed unto Peter, their por- 
tion of the work was placed upon them, as they were two of the 
number who were to sit upon thrones, judging the twelve tribes 
of Israel. And their writings then were according to their mis- 
sion; and the judgment which they have to perform, show that 
their mission principally, was to the Jews. Eut Luke wes 



806. CREATION AND FORMATION. 



only a disciple, and a companion of the Apostle Paul and when 
he wrote his gospel, he wrote it to Theopolis, to the man who 
stood in the place of Paul the Apostle to the Gentiles; and 
while he was an inspired writer, his gospel was written upon 
the grounds of the gospel of uncircumcision, that was commit- 
ted unto Paul for the Gentiles, as his writing of the Acts will 
show. And seeing his gospel was not sufficient to give Theopolis 
full knowledge between the two gospels,, he L,ct forth the Acts 
of the Apostles, in order that he might be more fully equipped 
for the war. Again we say, Matthew and Mark were eye wit- 
nesses, and what they wrote they wrote from observation and 
experience. But with Luke, this was not the case; for his own 
language, as it is so expressed in the start out of his gospel, 
goes to show that he wrote, first, from heresay, and second, from 
the most perfect knowledge he had of Christ, and of His word 
and works. In short, his was the knowledge of inquiry. That 
is to say, from Paul he gathered, and as he gathered, he reaped, 
and as he reaped he sowed ; and the seed which he has sown is 
good seed, and it has fell into good ground, and is now, even 
now, a harvest of golden grain. Luke was an honest man, and his 
gospel is true, every word of it. And when we rightly divide it, 
we will find nothing conflicting. The question may now arise, 
why do we thus make this change at the close of the three gos- 
pels? We answer, first, because these three, together with the 
books of the Old Testament, are sufficient within themselves to 
establish the assertions that are contained in them ; and second, 
because it would be wasting time to take up and argue in our 
ordinary way, the forthcoming books of the New Testan ci t. 

If one part of God's holy word is true, then it is all true, 
and every candid mind will accept this valuable assertion. 
Th3refore, we le ive our general way of perusal, and deal with tie 
remaining scriptures of the New Testament, or with just such 
portions of it as will add to the subject of our work great light, 
in the way above stated. And the points that \u aic al c 1.1 to 
take up in the gospel according to St. John, are heavily laden 
with facts that should be considered, we think, undeniable facts, 
as John was one of Christ's most intimate friends, or followers, 
and dearly beloved by Him. Hence, what he says must be true 



CREATION AND FORMATION 307. 

and not only must it be true, but it is true, as it will plainly be 
shown presently. His gospel goes to prove the other three, and 
it uncovers the mysteries of the kingdom of God. Therefore 
we repeat that it would be a waste of time to follow him 
through as we di 1 the other three, and also the books of the Old 
Testament. Learned Bible commentators tell us that in the 
character of this man, (St. John) there is a peculiar trait; and of 
his gospel thev say : "His gospel stands last of the four in the 
sacred canon, (correct), in accordance with the universally 
received opinion that it was written last, and probably after the 
destruction of Jerusalem. (This we do not deny). The pecu- 
liar character of its style is at once noticed by every reader. 
(We have failed to notice this peculiarty of style in John's 
gospel). But aside from this, its contents are peculiar also. 
It has comparatively little matter in common with the other 
three evangelists, etc. etc." The reason why they thus have 
come to the conclusion that John's gospel is differently set forth 
from the other three, in a pecular style, is because they think 
that John wrote from circumstances that arose from the teach- 
ings of Jesus in and about Jerusalem. The other three evange- 
lists wrote, they say, in a style not so peculiar as did John, and 
the reason they assign for this, is because they were more 
occupied with our Lord's ministry in Galilee, and John with 
that in Jerusalem. And at the close of their comments on this 
point, they say : "We have in the four narratives combined 
all that is needful for the instruction and edification of the 
church to the end of time." Now then, all we have to say upon 
this subject, is this: as far as Christ's teachings go, they are the 
same in Galilee as in Jerusalem. He preached in Galilee a doc- 
trine which plainly sets forth the beginning and ending of His 
mission on earth; and His mission was, first, to blind with par- 
ables the eyes of the Mosiacal Jews; secondly, to call sinners to 
repentance ; and lastly, to grant unto the Gentiles, after his cru- 
cifixion, eternal life. And this doctrine was the same to Jeru- 
salem, as to Galilee, or any other place. Hence, we say, there 
could have been no room for a distinction between the writings 
of these four evangelists, under such circumstances; for they all 
wrote from what they had heard Christ say, or from personal 



308. CREATION AND JfORMATlON. 



experience with Him, except Luke, and yet he went to the very 
depths of the facts. 

But, what we want to call the readers' attention to, is this; 
that those great Bible commentators are setting forth the 
idea that Christ's teachings were not the same one day as the 
next, and that as John wrote from his personal experience with 
Christ, he naturally deviated from the other three evangelists 
on account of the difference in the teachings of our Lord. That 
is the same as to say, John heard him preach a different doctrine 
than the rest, and to this is assigned the reason why he wrote 
differently. Of course, we agree that he was one of Christ's 
most devoted followers, and one whom Jesus loved; and that 
he wrote from personal experience, and that, too, in a style 
somewhat different from the other three; but his style of wri- 
ting did not arise from the fact, as they have so presented it to 
the world, that Christ's doctrine was divided. Far from that. 
John's doctrine, or gospel, comes from the same source; has its 
ebb and flow in the same channel, and its termination is to the 
same end as that of the other three gospels. So now, let it be 
understood, that in Christ's doctrine, there is no such division, 
as those great Bible commentators have made. If anyone ever 
had a greater knowledge of Christ, and of His mission on earth, 
than any other human being, it was John; for he was the one 
who leaned upon Christ's breast, and was dearly beloved by Him. 
And it does naturally appear, that into his heart, from the bos- 
om of Jesus, flowed the everlivmg stream. But Christ never 
gave him any occasion to write an unharmonizing gospel, 
neither has he written it. In his gospel he sets Christ forth from 
the beginning more plainly than does the other three. Tie goes 
back to the creation of the world, and then he wheels about and 
darts into the unobserved, far off, distant future, and speaks of 
the second coming of our Lord. We will now tarn our atten- 
tion to one of the points that we are now going to dwell briefly 
upon. And that point is this: "And he said, Go, and tell this 
people, Hear ye indeed, but understand not: and see ye indeed, 
but perceive not. Make the heart of this people fat, and make 
their ears heavy, and shut their eyes; lest they see with their 
(vv<vs; and hear with their ears, and understand with their heart, 



CREATION AND .FORMATION. 309. 

and convert, and be healed. " — Isaiah vi, 9-10. Now this was a 
vision to the prophet Isaiah, from God; and it is a prophecy 
setting forth the first coming of Christ; and' it is he that said, 
"Here am I; send me." — Isaiah vi, 8. And then comes the 
language, as above quoted, "Go and tell this people," etc. This 
people to whom Christ was sent; to blind them by parables, 
that they might not see, etc. Again looking at the prophecy 
we find these words: "Then said I, Lord, how long? (were 
the eyes of the Jews to be blinded.) And he answered, Until the 
cities be wasted without inhabitant, and the houses without 
man and the land be utterly desolate, and the Lord have 
removed men far away, and there be a great forsaking in the 
midst of the land."— Isaiah vi, 11-12. This gives us the answer 
to the question ; how long? and it teaches us a wonderful les- 
son. After the eyes of the Jews have been blinded, then the 
cities must be wasted; this was done at the fall of Jerusalem 
they are to be without man, and the land utterly desolate, (of 
Jew), this transpired in the land of Judah after the fall of the 
Hoi)* City. And the moving of men, (Gentile) far away, and 
the forsaking, has been going on for many years and is still 
going on, for we can plainly see that these things must come to 
pass, after the eyes of the Jews were blinded by Christ. And for 
this reason He said, those that are whole need no physician 
bat .they that are sick. That is, lie blinded those that were 
whole, to give repentance to them that was sin-sick. And in con- 
nection with this prophecy, we still find another portion of His 
mission set forth ; which brings in the Gentile, in this language :* 
Bring forth the blind people, that have eyes; and the deaf that 
have cars, that seeing not they might see, and hearing not they 
might hear. (See Isaiah xlii, 1G-18 also Isaiah xliii, 8). And 
this mission of Christ's to earth, is the new thing that God says 
in the nineteenth verse of the forty-third chapter of Isaiah He 
was going to do. 

And, in this same work of His, He says to the Jews, that He 
will bring a nation upon them, in this language : 

"Lo, I will bring a nation upon 'you from far, O house of 
Israel, saith the Lord : it is a mighty nation, it is an ancient 



310. CREATION ANI> FORMATION. 

nation, a nation whose language thou knowest not, neither 
understundest what they say." — Jeremiah v, 15. 

The ancient nation that i-s spoken of was the Gentile nation. 
Taay a:*j the on3:« that wa3 broaght upon the house of Israel; 
again, in the fifth chapter and twenty-first verse of Jeremiah, we 
have these words, to help strengthen our work; "Hear now this, 
O foolish people, and without understanding; which have eyes 
and see not; which have ears, and hear not/' Yes, how foolish 
they were when they refused to obey God, under hisjudgments, 
and laws, that He had placed upon them, how blind they were. 
But at the time when he was to blind them by parables, the fat- 
ted calf was to be killed, and the supper prepared, and all 
nations were to be invited to come; one to be filled, the other 
sent away empty ; one exalted, the other brought low — the rich 
Mosiacal Jew sent away empty, into blindness; and the ancient 
nation (the Gentiles) was to be filled from their store house, 
(the Jews), Christ the store house. 

We could give many more proofs upon thiu point to prove 
that it has been fulfilled, but for the present we shall invite the 
readers attention to the following scripture: "O Lord, why 
hast thou made us to err from thy ways, and hardened our 
heart from thy fear? Beturn for thy servant's sake, the tribes 
of thine inheritance. The people of thy holiness have possessed 
it but a little while: our adversaries have trodden down thy 
sanctuary. We are thine: thou never barest rule over them : 
they were not called by thy name." — Isaiah lxiii, 17-19 O how 
true! lie never bore rule over them, that is, he never ruled 
over the Gentile race until after Christ gave them a living soul, 
then they were hurled under the power of t'ie law of righteous- 
ness. On the other hand, the Jews from the very beginning were 
under a law. And the above scripture which reads: "The 
people of thy holiness have possessed it hut a little while, etc," 
has reference to the Jews; and the Mosiacal Jews of to-dn}- arc 
the ones whom Christ blinded with parables. And their hearts 
were made fat, and Christ said unto them : "Ye are they which 
justify yourselves before men," etc. — Luke xvi, 15. Now the 
law of Moses justified them, and in this their hearts were made 
fat, and their eyes were blinded, and they were sent away 



CREATION AND fOKM ATIUN . oil. 

empty, but very rich in Moses. And the scripture above goes 
to show that they were the ones that were blinded. "The 
tribes of his inheritance" — the Jews, of coarse. The twelve 
tribsa of Israel were his inheritance. And to set forth this idea 
more plainly, we call your attention to the twenty- fifth verse 
of the ninteenth chapter of Isaiah, which reads thus : "Whom 
the Lord of hosts shall bless, saying, Blessed be Egypt my peo- 
ple, find Assyria the work of my hands, and Israel mine inherit- 
ance." We think that this is sufficient to prove beyond a doubt, 
the assertion which the inheritance is properly assigned to. 
Again, Christ says : "Therefore speak I to them in parables: 
because they seeing see not ; and hearing they hear not, neither 
do they understand. And in them is fulfilled the prophecy of 
Esaias, which saith, By hearing ye shall hear, and shall not 
understand; and seeing ye shall see, and shall not perceive : 
For this people's heart is waxed gross, and their ears are dull 
of hearing, and their eyes they have closed j lest at any time 
they see with their eyes, and hear with their ears, and should 
understand with their heart, and should be converted, and I 
should heal them." — Matthew xiii, 13-15. Now then, from this 
scripture we learn that the eyes of the Mosiacal Jews were 
closed, or, in other words, blinded with parables. They did not 
understand Christ's mission on earth. This the Bible proves to 
be an evi lent fact. Let tis now turn our attention to what is 
recorded in Mark, he says: "And he said unto them, Unto you 
it is given to know the mystery of the kingdom of God : but 
unto them that are without, all these things are done in para- 
bles: That seeing they may see, and not perceive; and hearing 
they raj y 1 ear, and not understand; lest at any time they 
should be converted, and their sins should be forgiven them." — 
Mark iv, 11-12. It is plain enough now to see the great truth 
of the fact. Mark agrees with Matthew, and in them the proph- 
ecies agree, and are fulfilled. Or, if it be mrre proper, Matthew 
and Mark agree with the prophecies. Again, it may be well to 
see what Luke has to say, as he had great wisdom and a good 
understanding of those facts. He says: "And he said, Unto you 
it is given to know the mysteries of the kingdom of God : but 
to others in parables ; that seeing they might not see, and hearing 



312. CREATION. AND FOKilATION, 



they might not understand." — Luke viii, 10. Luke also agrees 1 
with the rest. And in all, we have a vast number of testimonies 
showing that it was the Mosiacal Jews that Mere blinded with 
parables. And to present further proofs than we have already, 
we think, would be absolutely unnecessary ; for if the reader 
believes at all, he will admit, that, through the word of God, we 
have thoroughly established this maxim. 

When Christ was here on earth, fulfilling His mission, He 
preached among the Jew,?, and in their own synagogues; and 
when He sent His disciples forth He commanded them that they 
should not go in the way of the Gentile?, but rather to the lost 
sheep of the house of Israel. On one occasion lie says to the 
woman, "It is not meet to take the children's bread and cast it 
unto the dogs." That is the same as to st\y, my time is precious ; 
I must work while it is yet day ; I am cent to save the lost, \ , u 
Gentiles I will receive unto myself by and by. 

We repeat again that it was the scribes and Pharisees or 
the Mosaical Jews who were blinded with parables. But, says 
one, was it not their own fa i!f, that their blindness happened 
unto them? We answer, yes, in one sense of the word; for, if 
the Jews had never mingle 1 with the Gentiles, then the great 
calamity would not have come upon them, and the sacred sacrifice 
of Christ would never have been. As soon as the fall in Eden 
came then came the demand for sacrifices- — the bloo 1 of bulls, 
and of goats, and of rams, and, finally, the spilling of the blood 
of the Son of God. It behooved Christ to so prepare Himself, 
according to the command of God, to meet this end - an.l it was 
the will of the Father that those Jews should so be blinded. 
And in His own time lie will remove the veil. 

Again, let us look and see what John, tl at disciple whom 
Christ loved so dearly, has to say concerning this thing. He 
says : 

"But though he had done so many miracles before them, 
yet they believed not on him: That the saying of Esaias the 
prophet might be fulfilled, which he spake, Lord, who hath 
beleivcd our report ? and to whom hath the arm of the Lord been 
revealed? Therefore they could not believe, because Esaias 
eaid again. He hath blinded their eyes, and hardened their 



CREATION AND FORMATION 313. 

heart; that they should not sec with their eyes, nor understand 
with their heart, and be converted, and I should heal them. 
These things said Esaias, when he saw his glory, and spake of 
him. — St. John xii, 37-41. 

Now it does seem as though anyone, with understanding at 
all, orght to be able to see who it was that should not see, nor 
know, nor understand. In the forty-second verse of this same 
chapter, John says : 

;i XevertI)elcss among the chief rulers also many believed 
on him ; but because of the Pharisees they did not confess him, 
lest they should be put out of the synagogue: For they loved 
the piaise of m:n more than the piake of God." — St. John xii, 
42-43. 

Again, turning to the epistle of Paul to the Eomans, begin- 
ning with the List verse of the eleventh chapter, we have 
thsse words : 

I say then, Hath Go 1 cast away his people? God forbid. 
God hath not cast away his people which he foreknew." 
•'•' John xi, 1-2. Paul says that lie hath not cast them 
aw i7 —"~ ir from it. Ail furthermore, hj says: "What 
then? Israel hath not obtained that which he seeketh for; but 
the election hath obtained it, and the rest were blinded." — Eom- 
ans xi, 7. "The election hath obtained it," that is, the chosen 
apostles, the disciples, and in fact, the whole human race, out- 
side of the Mosiacal Jews, obtained it. The sinners, whilst He 
was with them on earth, the Gentiles after the crucifixion, but 
the rest were sent away c ni ty. 

Paul speaks again : "For I wmld not, brethren, that ye 
should be ignorant of this mystery, lest ye should be wise in 
your own conceits, that blindness in part is happened to Israel, 
until the fulness of the Gentiles be come in. And so all Israel 
shall be saved : as it is written, There shall come out of Sion 
the deliverer, and shall turn away ungodliness from Jacob: For 
this is my covenant unto them, when I shall take away their 
sins. As concerning the gospel, they are enemies for your 
sakes:" * —Eomans xi, 25-28. 

There could not be any language used to express a more 
positive declaration, than the above quoted scripture to teach us 



314. 



CREATION AND FORMATION. 



that Christ blinded the Mosaieal Jews. Until Christ comes 
again; for the fullness of the Gentiles is not until that time, and 
for this reason, the Jews are enemies to the gospel for the sake 
of the Gentiles. Yet as touching the election they are God's 
beloved. For they are serving Him, under the law of Moses, 
just as God intended that they should do, and even in this way 
they are strong believers in Christ. But they believe that He 
has yet to make His first advent on earth. And this came from 
the blindness they were placed under by the Lord, Himself. 
And yet when we look at the comments of learnedmen upon this 
poini;, we find they would like to make you believe that 
God has castaway His Jewish people on the account of their own 
hardness of heart. 

Oh, dear reader, do not be duped into such doctrine when 
Christ, through Paul, tells you that God gave them the spirit of 
slumber, eyes that they should not see; and ears, that they 
should not hear until this day. 

This language cannot be misunderstood, it is to plain. Yet 
those men, if they could, would twist andbutcher the word up^o 
that they might make it look as though it was as they said. But, 
thanks be to God, His Avord cannot be twisted ; it is held within 
the grasp of His own power, and those Jew^, when the proper 
time comes, will acsept Christ. Though they do not serve Him 
now, yet they do serve God, under the law of Moses. And those 
who serve Him in this way do no wrong, for this was what God 
intended they should do. The covenant and law was given them 
for an everlasting covenant. Therefore it will not be done away 
with until the fullness of the Gentiles be come in. Hence God 
is still with His people, (the Jews); and, as we glide down the 
gloomy path of time, they are drawing nearer and nearer to their 
final victory in Christ, when all Israel in God shall le saved. 
With these precious truths resting upon our minds, we close 
this point and chapter, hoping and trusting that we have given 
the necessary light to convince the honest readers of this fact, 
that God did, through Christ, blind the Mosaieal Jews by para- 
bles. May God bless His holy word is our prayer. 



Text: — "Search the Scriptures:' — St. John v, 39 ; M ark iv 
11 ; 2 Timothy ii, 15. 

After crossing over another dark chasm of pernicious 
thought, by the light of the divine word, and are standing once 
more upon the tower of the light house, looking over the gigan- 
tic labyrinth. Manacles of the soul, as they are being used as 
lassoe3 for the living, by the multilateral mundanes'of lordism, 
and ask for you only to follow us until we pass you clear of 
t'.iem all, and in looking out over another vast field of thought, 
bef _>re us, and \ie\ving the past, we asked, why was it necessary 
t) blind the Jews? This we will answer in the future, but for 
t'.ie present we shall take up the beastly state of the Gentile 
before Christ came to earth and the abominable thing. 

In order to do this satisfactorily we will have to go back as 
far as Eden, to the birthplace of the Jew, and before the forma- 
tion of this man. The Gentiles had been in existence many 
years. And when Adam was formed and placed in the garden, 
a:id a help meet given him, then came the tempter and says : 
"Yea, hath God said, ye shall not eat of every tree of the gar- 
den? And the woman said unto him: We may eat of the fruit 
of the trees of the garden : but of the fruit of the tree which is 
in the midst of the garden, God hath said, Ye shall not eat of it, 
neither shall ye touch it, lest ye die. And the serpent said 
unto the woman : Ye shall not surely die; for God doth know 
that in the day ye eat thereof, then your eyes shall be opened, 
and ye shall be as gods, knowing good and evil." (See Genesis 
chapter iii.) Now then, the serpent here spoken of was, as we 
have so often repeated, and proven with scripture, a Gentile 
man. And in" the day that God created him, He blessed him 
with great wisdom and knowledge, as the Bible says, "The ser- 
pent was more subtile than any beast of the field which God had 



316. CREATION AND FORMATION 

made." Also his own language to Eve proves if," Ye shall not die 
the serpent in this Gc 1 tile m m does no- only ravoal his charac- 
ter, in the language above, but he shows his foreigness to God. 
And all through the Bible we find scripture that goes to show 
that God never owned the Gentiles as His chosen people. 
They were numbered with the beasts, and theirs was a beastly 
character, as this language will go far to prove. And it came to 
pass, when men began to multiply on the face of the earth, and 
daughters were born unto them, that the sons of God saw the 
daughters of men that they were fair ; and they took them wives 
of all which they chose. And the Lord said, My spirit shall not 
always strive with man, for that he also is fie;:!), yet his days 
shall be a hundred an 1 twenty yo.irs". (Sj3 Genesis vi). Here 
again, comes the abominable thing — the mingling of the Jews 
with the Gentiles. The second verse of this same sixth chapter 
of Genesis explains why it grieved God that He had made man 
on the earth — it explains why Ho swept them all away with 
the waters of a terrible deluge. They were all dcstroj-ccl except 
those who entered the ark. But, why it grieved the Lord that 
He had made man on the earth, was because of their mingling, 
and it was for this cause that He came down and confounded 
the language of the world; for this cause Abraham was 
taken out from among his people, as they were mingling with 
the brutish men- and it was for this cause that, when just Lot 
saw and beheld the abominable thing, that his spirit was daily 
grieved. And the character of those old time Gentiles smote 
solid against the door of his heart. The Gentiles, in this world 
had a terrible ruling power. They held the Israelites in bond- 
age for a long time; and after they were free' from slavery, they 
were ever after warned by God, as they were from the very 
beginning, to keep clear of the Gentiles. 

He says: "Thou shalt make no covenant with them, nor 
with their gods. They shall not dwell in thy hmu, lest they 
make thee sin against me : for if thou serve their gods, it will 
surely be a snare unto thee." — Exodus xxrii, 82-33. Again, 
Exodus, thirty-fourth chapter, and the eleventh and twelfth 
verses, reads: "Observe thou that which I command thee this 
da}^: behold, I drive out before thee the Amoiute and the 



CREATION AND FORMATION. 317. 

Canaanite, and the Hittite, and the Perizzite, and the Hivite, 
and the Jebusite. Take heed to thyself, lest thou make a cove- 
nant with the inhabitants of the land whither thou goest, lest 
it be for a snare in the midst of thee/' O how the Lord did plead 
with Israel to keep clear of the Gentiles, as they had always 
been the great curse among His chosen people. Yet they would 
mingle with the brutish nation in spite of His tender entreaties. 
He says, again, "And thou shalt not let any of thy seed pass 
through the fire to Molech, neither shall thou profane the name 
of thy God : I am the Lord. — Leviticus xviii, 21. Yet 
they did those things which He daily warned them against, and 
they repeatedly profaned His name, and death and destruction 
was the result. They were cut off from among their people • 
they were banished from the presence of the Lord in that they 
could not come back under the law of Moses, and in this state of 
affairs they were left, if they were left at all, to live out the 
natural term of earthly life in drudgery and rigorous servitude 
and finally fall into a Gentile grave. 

This mingling together must have been a terrible thing, es- 
pecially to the Israelites. To us who are living in the nine- 
teenth century, and looking back upon the characters of those 
long forgotton races, it seems hardly possible that such a train 
of evils ever followed God's chosen people by mingling with the 
Gentiles of their own age and nation; but when we read in the 
Bible that there was no way for them to come back under Jew- 
ish laws, or any other laws, in those days, we are, to our own 
conscience, duty bound to admit that this crime was a terrible 
one. 

"And the Lord spake unto Moses, saying, Again, thou shalt 
say to the children of Israel, whosoever he be of the children of 
Israel, or of the stranger that sojourn in Israel, that giveth any 
of his seed unto Molech ; he shall surely be put to death : the 
people of the land shall stone him with stones. And I will 
set my face against that man, and I will cut him off from among 
his people; because he hath given of his seed unto Molech to 
defile my sanctuary, and to profane my holy name. And the 
soul that turneth after such as have familiar spirits and after 
wizards, to go a whoring after them, I will even set my face 



318. CREATION AND FORMATION. 

against that soul, and will cut him off from among his people/' 
— Leviticus xx, 1, 2, 3, and 6. 

And still to add more scripture showing up the character 
and circumstances of the Gentiles, those savage men of old, the 
Israelite's antagonists, we call the readers attention to the 
eleventh, twelfth and thirteenth verses of the twenty-third chap- 
ter of Joshua, the same which we will quote, but the reader will 
do well to read for himself this chapter in full, and also the 
twenty-fourth chapter. 

Those three verses reads thus : "Take good heed therefore 
unto yourselves, that ye love the Lord your God. Else if ye 
do in any wise go back, and cleave unto the remnant of these 
nations, even these that remain among you, and shall make 
marriages with them, and go in unto them, and they to you: 
Know for a certainty that the Lord your God will no more 
drive out any of these nations from before you ; but they shall 
be snares and traps unto you, and scourges in your sides, and 
thorns in your eyes, until ye perish from off this good land 
which the Lord your God hath given you." 

What a curse this was j for the Jews to mingle with the 
Gentile, but to leave them alone they had the promise of the 
good land which the Lord their God had given them, and this 
carries us back to Eden — the holy paradise of earth, given to 
Adam and Eve. This truly must have been a good land until 
they transgressed the command of God; then crept on the suf 
ferings of animal nature, and this really could not be compared 
with the inward agonies which smote death to their immortal 
souls. Even for Adam and Eve there was no getting back, that 
is, they could not be freed from the curse of death. The death 
that came upon them there and then, was a death of the old 
fleshy body. But a great many people think, beeause the Bible 
reads: "For in the day ye eat thereof ye shall surely die," that 
it was a spiritual death"; but it was not a spiritual death that 
they suffered by the violating of the command of God. Of 
course they were driven out from Eden, and they were corn- 
polled to till the soil from whence they were taken. This 
to, wis the commencmont of death, but the real death that 
they were to die by the transgressing of the laws of high 



CREATION AND FORMATION. .'519. 



heaven, was to take place inside of God's day — that is a thous- 
and years — He did not meet a sudden death of the body, for that 
was not the will of God. A great many of Israel's transgressors, 
especially those who partook of the accursed thing, the same as 
did Achin while under the command of Joshua, were, in a great 
man}^ cases, taken out and stoned, or beaten to death in some 
way or other. If this was not the case, then they were left like 
Adam and Eve, to suffer throughout the term of their natural 
lives. 

Israel was always a very stubborn and stiff-necked people. 
Moses was always warning them against the terrible one of 
their own time, their contemporaries that outrivaled them in 
strength and greatness. Now a great many people may think 
that the Gentiles in those days were an awkward squad of poor 
helpless beings, and unable to defend themselves in time of war- 
because the Bible says, "And one of you, (that is, one of the 
Israelites), shall chase a thousand of them," etc. Now there is 
nothing in this saying that should cause anyone to stumble. It 
is all very plain. What is really meant is: "If you observe my 
statutes, and walk in them, and hearken unto my voice then 
your enemies will not be able to stand before you, and one of 
you shall chase a thousand of them, in my name." Otherwise 
they could not do it, for the Gentiles were the greatest, they 
were the strongest, and they possessed the most power in any 
shape or form whatever, outside the power of God. The wicked 
men owned the earth, and the righteous dwelt therein. And it 
was on the account of the righteousness of the righteous that he 
gained all his victories. On the other hand, they never were 
able to stand before their enemies. But, after all of Moses' 
pleadings with them, they would mingle with the Gentiles and 
thus entail upon themselves the everlasting curse, or at least it 
was a curse to them in this life, and after they went to the 
grave. 

Christ went and preached to those spirits in prison. At 
that time there were souls found in this prison belonging to 
every age since the fall of Adam. And Christ was the only one 
that could release and forgive them. Had the Israelites but 
foreseen this great calamity, which was to follow, by partaking 



320. 



CKEAT1UJN AND FOKMATIOJN. 



of the accursed thing, not only in this life, but in the next; 
undoubtedly they would have hearkened to the voice of their 
God. Though they did make Him many promises to observe 
His statutes, and walk in the ways of holiness, yet they soon 
forgot this. 

"And they rejected his statutes, and his covenant that he 
made with their fathers, an I Ins testimonies which he testified 
against them; and they followed vanity, and became vain, and 
went after the heathen that were round about them, concerning 
whom the Lord hud charged them, that they should not do like 
them. And they left all of the commandments of the Lord 
their God, and made them molten images, even two calves, and 
made a grove, and worshipped all the host of heaven, and served 
Baal. And they caused their sons and their daughters to pass 
through the fire, and used divination and enchantments, and 
sold themselves to do evil in the sight of the Lord, to provoke 
him to anger." — ii Kings xvii, 15, 16, 17. 

And thus they continually did evil in the sight of God. 
Those groves and alters that they built were what we call in our 
day "houses of ill fame." There they sacrificed their sons and 
their daughters, and caused them to pass through the fire. It 
was a great sin for God's chosen people to carry on in this way. 
They were made to suffer for it in this life, and in the next. Tt 
was not so with the Gentiles. If they suffered at all, their suf- 
fering was in this life. There was no case pending for them in 
the court of eternity; for there was no bands in their death. 
(See Psalm Ixxiii, 4. Again, looking at the moral and spiritual 
depravity of the Jews in this life, Ezra, the prophet, says: 

"Since the days of our fathers have we been in a great tres- 
pass unto this day; and for our iniquities have we, our kings, 
and our priests, have been delivered into the hand of the kings 
of the lands, to the sword, to captivity, and to spoil, and to eon- 
fusion of face, as it is this day. For they have taken of their 
daughters for themselves, and for their sons: so that the holy 
seed have mingled themselves with the people oi those lands: 
yea, the hand of the princes and rulers hath been chief in this 
trespass. And now for a little space, grace hath been shewed 
li'om tho Lord our God, to leave us a remnant to escape, and to 



CREATION Ai\l> FORMATION 921. 

give us a nail in his holy place, that our God may lighten our 
eyes, and give us a little reviving in our bondage." — Ezra ix, 
2-7-8. 

Their bondage in Egypt was nothing to be compared with 
thebondaeg of the s< ul. While the mortal man became subject 
to suffering in this life, by transgression, his immortal soul, 
when on the verge of eternity, became alike subject to the 
intensities and anguish of that world beyond. Such was the 
sad, sad fate of His chosen people. They ate the sacrifices of 
the dead. (See Psalm cvi, 28). These abominations which they 
dabbled into never came into the mind of God that they should 
do them. (See Jeremiah xxxii, 35). The reason why that this 
mingling with the Gentiles was so great a sin, was, to cut our 
saying short, because the Gentiles were numbered with the 
beasts, and considered not a people. (See Deuteronomy 
xxxii, 21.) 

In connection with this thought Ave add what Peter has to 
siy concerning the Gentiles, that were at one time called not a 
people. But after Christ had risen from the dead, they became 
a people, we find this fact expressed in this language. ".But yc 
are a chosen generation, a royal priesthood, a holy nation, a 
peculiar people j that ye should shew forth the praises of him 
who hath called you out of darkness into his marvellous light: 
Which in time past were not a people, butare now the people of 
God: which had not obtained mercy, but now have obtained 
mercy."— 1 Peter II, 9-10. 

This scripture proves to us that the Gentile world were not 
a people, they lacked something. And Christ supplied that 
lack. Aid we fin I that Christ came to fulfill the promise. "And 
this is the promise that He hath promised us, even eternal life," 
(1st Epistle of John ii, 25), "an this life is in his son." (1st Epis- 
tle of John v, 1 1) This was what they lacked to make them 
a people. This Christ gave them when He arose from the 
dead. So now we see, the present state of the Gentiles is not 
what it was before Christ made His first advent to earth. But 
we must not stop here yet, upon this beastly state of the old 
time Gentiles. So again we return to the place where wo 
started from; the serpent who was more subtle than any beast 



822. CREATION AND FORMATION. 



of the field which the Lord God had made. And he said unto 
the woman, yea hath God said ye shall not eat of every tree of 
the garden? (Gen. iii, 1). This serpent as we bave stated was 
Satan in the heart of a Gentile man. And this man was wiser 
than any beast of the field ; herein he was numbered with the 
beasts. 

But we must still follow the chain of light upon this point. 
And looking forward upon our path, to the words of the preach- 
er as they are recorded on this point in the book of Ecclesiastes 
iii, 18, 19, "I said in my heart concerning the estate of the sont 
of men, (Gentiles) that God might manifest them, and that they 
might see that they themselves are beasts. For that which 
hcfalleth the sons of men, (Gentiles) befalleth beasts; Even one 
thing befalleth them: as the one dieth, so dieth the other; yea, 
they all have one breath." * This scripture was given upon the 
Gentiles after Solomon had placed himselfin the attitude of them 
as you will see in Ecclesiastes ii, 3. In the above quoted scrip- 
ture you will see there is no room left for doubt in regard to 
the Gentiles being numbered with the beasts. Again in the 
ninth chapter, third and fifth verses of Ecclesiastes, they are 
spoken of as dogs. 

But again looking at the prophec}^ of Christ's crucifixion as 
recorder! by the Psalmist, we have -these words: "Many bulls 
have compassed me: strong bulls of Bashan have beset me 
round. They gaped upon me with their mouth, as a ravening 
and a roaring lion. * For dogs have compassed me : the 
assembly of the wicked have enclosed me: they pierced my 
hands and my feet. * They part my garments among them, and 
cast lots upon my vesture." — Psalm xxii, 12-18. According to 
this prophecy it was to be bulls and dogs that were to crucify 
Christ and part His garments, and cast lots upon his vesture. 
And in connection with this we turn to Psalm xxxv, 16-17, and 
find these words: "With hypocritical mockers in feasts, they 
gnashed upon me with their teeth. Lord, how long wilt thou 
look on ? rescue my soul from their destruction, my darling 
from the lions." We see by tins prophecy that lions and dogs 
were to crucify Christ, and now, when we find who it was that 

ifi -i Mim, then we'll know who those bulls and dogs rep 



CREATION AND FORMATION 323. 

resent. Hence we will have to go to the New Testament for 
our proof on this point. 

On turning to Matthew twentieth chapter and eighteenth 
and nineteenth verses we have this language from Christ's own 
life. "Behold, we go up to Jerusalem • and the Son of man 
shall be betrayed unto the chief priests and unto the scribes, and 
they shall condemn him to death, And shall deliver him to the 
Gentiles to mock, and to scourge, and to crucify him: and the 
third day he shall rise again/' The Jews, Christ says, were to 
condemn Him and the Gentiles crucify Him. By this we can 
see who those lions and dogs were who were spoken of in the 
prophecy. But this is not all, on turning to St. John, eigh- 
teenth chapter, you will find that the Jews condemned Jesus 
and brought Him to Pilate and had him to have his soldiers to 
crucify Him. Just what Christ prophesied they would do. 
And there is many other portions of scripture which could be 
given upon this subject to show the beastly state of the Gentile 
before Christ came to earth, or Christ Himself numbered them 
with the beasts in this language: 

And He said unto the woman: "It is not meet to take the 
children's bread and cast it unto the dogs." — Matthew xv, 26-28. 
And this is not all, God, the Father, numbered them with the 
beasts, and to get a clear understanding of this fact, we will turn 
to the tenth chapter of the book of Acts, where it is all plainly 
shown to Peter, on a great sheet let down from heaven. 

Now then, it was on this wise. Peter went upon the house- 
top to pray, about the sixth hour: and whilst he was up there 
he fell into a trance. And he saw heaven opened, and a certain 
vessel descending unto him, as if it had been a great sheet, knit 
at the four corners, and let down to the earth: wherein were all 
manner of four-footed beasts of the earth, and wild beasts, and 
creeping things, and fowls of the air. And there came a voice 
to him, saying : Rise, Peter : kill and eat. But Peter said : not 
so, Lord; for I have never eaten anything that is common or 
unclean. And the voice spake unto him again, the second time. 
What God hath cleansed, that call thou not common. This was 
done thrice, and the vessel was received up again into heaven. 
(Acts, tenth chapter, ninth to sixteenth verses). 



324. CREATION AND FORMATION. 



Those wild beasts which Peter saw on the great sheet rep- 
resented the Gentiles. Though the Gentiles were not beasts, 
yet they were numbered with them, and called by beastly names. 
God shewed Peter this great sheet with all manner of beasts on 
it, and the "wild beasts," which represented the Gentiles, in 
order to show him that they were cleansed and accepted of Him, 
and that the time of their conversion was at hand. This prom- 
ise was extended unto them for a long time previous to this 
event. And God sent Peter to the house of Cornelius. But 
whilst Peter was meditating upon the vision which he had, and 
wondering what it meant, the men which were sent from Corne- 
lius came and made inquiry for Simon's house, and they stood 
before the gate, and asked whether Simon, which was surnamed 
Peter, was lodged there. And while Peter was still thinking 
on the vision, the spirit said unto him, Behold, three men seek 
thee; and he was commanded to go with them, nothing doubt- 
ing; for God had sent those three men on a holy errand. Then 
Peter went down and said unto them, Behold, I am he whom ye 
seek: what is the cause wherefore ye are come? And they told 
him that Cornelius, the centurion, who was a just man, and of 
good report among all the nations of the Jews, was warned by 
God to send for him, that he might come to his house: for he 
wanted to hear his words. Cornelius was desirous to see Peter. 
And Peter lodged those men that were sent, over night, and the 
next day he went with them. And as he was coming in, Corne- 
lius met him, and fell down at his feet, and worshipped him. 
But Peter took him up saying, Stand up; I, myself, also am a 
man. And as he talked with him, he went in, and found many 
that were come together. And he said unto them, Ye know how 
that it is an unlawful thing for a man that is a Jew to keep com- 
pany, or come unto one of another nation ; but God hath shewed 
me that I should not call any man common or unclean. There- 
fore came I unto you without gainsaying, as soon as I was sent 
for : I ask therefore for what intent ye have sent for me Y And 
Cornelias said, Four days ago I was fasting until this hour : 
and at the ninth hour I prayed in my house, and behold, a man 
stood before me in bright clothing, and said, Cornelius, thy 
prayer is heard, and thine alms are had in remembrance in the 



CREATION AND FORMATION. 325. 

sight of God : send therefore to Joppa, and call hither Simon, 
whose surname is Peter; he is lodged in the house of one Simon 
a tanner, by the seaside : who when he cometh, shall speak unto 
thee. Immediately therefore, I sent to thee, and thou hast well 
done that thou art come. ]S"ow, therefore are we all here pres- 
ent before God, to hear all things that are commanded thee of 
God. Then Peter opened his mouth, and said, Of a truth I per- 
ceive that God is no respecter of persons: but in every nation 
he that feareth Him, and worketh righteousness, is accepted with 
Him, etc, and while Peter yet spake, the Holy Ghost fell on all 
them which heard the word. And they of the circumcision 
which, believed were astonished, as many as came with Peter, 
because that on the Gentiles also was poured out the gift of the 
Holy Ghost. And Peter baptized them. And eternal life which 
was promised them by God the Father, and the Lord Jesus 
Christ was there and then made manifest. 

This is all so plain, so very plain, that it would be useless 
for us to attempt to make it any plainer. Of a truth the Gen- 
tiles were lifted up from that beastly state, through the mercy 
of God. For ages upon ages they were counted among the low- 
er animals of creation. Of course, they had dominion over 
them all, but in the grave they were all the same. The Gentile 
man had no pre-eminence above the beast. All must go to the 
same place, said the preacher. The word '-air' does not include 
the chosen people of God : for the wise man when he spoke this 
was in the attitude of the Gentile. What is meant by the above 
term is, "all Gentiles go to the same place, for He was speaking 
directly of them, as the one dieth so dieth the other." We 
trust that we have set forth the beastly state, aud the character 
of the old time Gentiles, and the abominable thing, so plain that 
he who reads will understand. We could have given hundreds 
of such scripture proofs for the strengthening of these three 
points, but we think that we have enough. 

He that hath ears to hear, let him hear. God's word is true, 
and in truth it will remain till the end of earthly time, which 
time will suffice to bring all nations to an account before a just 
God; and his word will abide forever. Mortality puts on 
immortality. Hence, His word abideth forever. For the glory 



326. CREATION AND FORMATION. 



of God, the literal shall pass away, that the spiritual may dwell 
in purity through Christ. Even so, Lord, may thy will be done 
on earth as it is in heaven. Amen. 



Text: — "Search the Scriptures" — St. John v, 39; Mark iv 
11; 2 Timothy ii, 15. 

Emerging from under the heavy dew of doubt and unbe- 
lief, chapter fourth has lead us to sec the true character and the 
beastly state of the Gentiles, and the great abominable thing, 
and also the difference between the two nations. Having under- 
stood this much, we now proceed to set forth scripture showing 
why the sacrifice of Christ was required, and why it became 
necessary to blind with parables the eyes of the mosaical Jews. 

In the first place we remark that as God is a God of love, 
and of mercy, and of justice, and that it was not His desire that 
any of His chosen people should see death, but that all might 
live to his Honor and glory throughout the immensities of 
eternity. It was not His desire that His holy people should 
mingle themselves with the G-entiles ; for this was the great sin. 
But, alas for them. They soon fell from their pure state, and 
then ensued the slaughter of human life. Bodies were burned 
at the stake; altar sacrifices sprang into use, and souls were 
thrust into outer darkness, into dungeons, and bound to floors of 
stone. Such was the beginning of the Jewish race. And justice 
demanded from the hand of God, a sacrifice sufficient to stay the 
great plague, or, in other words, to tear down the middle wall 
that existed between Gentile and Jew ; to save the one from his 
sins, and to give to the other eternal life. The great abomina- 
ble thing was a sword, a mighty sword which satan wielded for 
ages over the heads of the sons of men and over the heads of 
the sons of God. He made them poor and He made them suffer. 

And God so loved His chosen people, that, under the 
demand of justice, He says, "I will do a new thing." (See, 
Isaiah chapter xxxxii, 9, also chapter xxxxiii, 16, 20, 21.) In 
those portions of scripture the idea intended to be conveyed is 



328. CREATION AND FORMATION. 



that God is going to give up His only begotten Son for the 
redemption of His people, by giving to the Grentiles eternal life, 
land save Israel from a beastly grave. The Jews were His 
inheritance, and for Himself they were formed. The middle 
wall is going to be torn down ; and when this comes to pass, 
then satan's great power, in that direction, will forever be des- 
troyed. Hence comes the question: * "Who is worthy to open 
the book, and to loose the seals thereof? And no man in heaven, 
nor in earth, neither under the earth, was able to open the book, 
neither to look thereon." — Eevelations v, 2-3. This book which 
the "revelator" saw, was, in a literal sense, the Old Testament 
scriptures, which testified of Christ; and, in a spiritual sense, 
this book was the book of the law of life. And no one but 
Christ was able to open it, and to give its contents to the world. 
And the Eevelator says: "And I wept much, because no man 
was found worthy to open and to read the book, neither to look 
thereon. And one of the elders saith unto me, "Weep not: 
behold, the Lion of the tribe of Juda, the Root of David, hath 
prevailed to open the book, and to loose the seven seals thereof." 
— Eevelation v, 4-5. 

Christ was to be offered up as a sacrifice, and such a sacri- 
fice as this, justice demanded, in order that the book might be 
opened, and its testimonies revealed to the world ; even from 
the blood of righteous Abel, to the spilling of the blood of Zach- 
arias, slain between the altar and the temple: ( See Luke xi, 
50-51.) And in making the demand, this book is brought forth, 
and a voice is heard, saying, "Who is able to open it, or to read 
therein?" The answer comes: "For the Lord hath poured tut 
upon you the spirit of deep sleep, and hath closed your eyes: 
the prophets and your rulers, the seers hath he covered. And 
the vision all is become unto you as the words of a book that 
is sealed, which men deliver to one that is learned, saying, 
Head this, I pray thee : and he saith, I cannot; for it is sealed : 
And the book is delivered to him that is not learned, saying, 
Read this, I pray thee : and he saith, I am not learned. Where- 
fore the Lord said, Forasmuch as this people draw near me with 
their mouth, and with their lips do honour me, but have 
removed their heart far from me, and their fear toward me is 



CREATION AND FORMATION. 329. 

taught by the precept of men : Therefore, behold, I will proceed 
to do a marvellous work among this people, even a marvellous 
work and a wonder : for the wisdom of their wise men shall per- 
ish, and the understanding of their prudent men shall be hid." — 
Isaiah xxix, 10-14. 

So, by this language of Grod through the prophet, we learn 
that the book which the revelator saw, was sealed, and there 
was no one found that could open it, or read it. The wisdom of 
earth failed : justice could not satisfy herself with the offering 
up of sinful flesh, "for the holy people of the house of Israel and 
the house of Judah have dealt very treacherously against me, 
saith the Lord. They have belied the Lord, and said, it is not 
he; neither shall evil come upon us; neither shall we see the 
sword nor famine ; and the prophets shall become wind, and the 
word is not in them: thus shall it be done unto them." — Jere- 
miah v, 11-13. "And they are a rebellious people, lying child- 
ren, children that will not hear the law of the Lord." (See Isaiah 
xxx, 9, also chapter xxix, 13). 

Again ; looking at the eighteenth verse of this same twenty- 
ninth chapter of Isaiah, we have these words: "And in that 
day the deaf shall hear the words of the book, and the eyes of the 
blind shall see out of obscurity, and out of darkness." Christ 
was to open the book and let the blind see. After heaven and 
earth had been searched for one mighty enough, and pure 
enough to open and read the book, John wept; first, because 
there was none found that could open it; and second, because it 
was so firmly sealed, that he saw no way whereby it might be 
opened, and because the law of Moses could not give life. Nei- 
ther could life be given through the blood of slain animals. 
The blood of bulls and goats was an offering for the atonement, 
of the sins of the Mosaical Jews — those who had not partook of 
the accursed thing. But, for the benefit of the sinner, that had 
mingled with the Gentiles, and for the benefit of the Gentile, 
all those sacrifices were useless. They could not take away the 
great curse. And without a sacrifice that had this power 
within itself so to do, the book could not be opened. And John 
wept. Then a voice was heard, saying. 

"Weep not: behold, the Lion of the tribe of Juda, the Boot 



330. CREATION AND FORMATION. 



of David hath prevailed to open the book, and to loose the 
seven seals thereof." This same book Ezekiel saw in a vision; 
He says ; "And when I looked, behold, a hand was sent unte me 
and, lo, a roll of book was therein; and he spread it before 
me ; and it was written within and without : and there was 
written therein lamentations, and mourning and woe/ 7 — Eze- 
kiel ii, 9-10. This same book, we" remark, was filled with the 
lamenting, and the mourning, and the woe, of the rebellious 
house of Israel. Hence, we ask, who could open the book but 
Christ ? He brought forth judgment unto the Gentiles, and the 
sinner He redeemed. 

See Acts, tenth chapter, concerning the Holy Ghost being 
given to the Gentiles; and also, the eleventh chapter and eigh- 
teenth verse, showing that unto the Gentiles repentance was 
granted unto life. Life came unto them first, then repentance was 
added — repentance unto life. That does not mean that the Gen- 
tiles were granted repentance unto life, in order that they might 
repent of any sin that they might have committed before Christ 
came ; but what is meant is this : Eternal life being granted to 
them, it became necessary that repentance should be added 
thereto, in order to show them that they must repent, and that 
it is necessary for them to repent of their sins hereafter, if they 
wish to be saved. Hence repentance granted unto life. 

In the first verse of the tenth chapter of Hebrews we have 
words that go to show that the law could not give life, or make 
the comers thereunto perfect. Therefore, God says that He is 
going to do anew thing, a strange work, and bring it to pass. 
(See Isaiah xxviii, 21). This strange act that the Lord speaks 
about doing, is His mercy which was Christ, in the flesh, made 
by the power of the Holy Ghost, which He is going also, to 
offer up as a sacrifice for His people. And by so doing, a king 
shall reign in righteousness, and princes shall rule in judgment. 
(See Isaiah xxxii, 1). Those princes that are here spoken of, 
who are to rule in judgment, are they who are now ruling in 

judgment the twelve apostles, sitting on thrones judging the 

twelve tribes of the children of Israel. Again, in Isaiah forty- 
ninth chapter, twenty-second verse, the Lord says that He will 
lift up HiH hand to the Gentiles, etc., And the Gentiles shall 



CREATION AND FORMATION 331. 

come to the light. (See Isaiah lx, 3, also lxii, 2). Thei*efore 
the prophet says : "The Lord shall go forth as a mighty man, he 
shall stir up jealousy like a man of war ; he shall cry, yea, roar ; 
he shall prevail against his enemies/' — Isaiah xxxxii, 13. 

"I have long time holden my peace ; I have been still and 
refrained myself : now will I cry like a travailing woman; I 
will destroy and devour at once Isaiah xlii, 14. 

"A wonderful and horrible thing is committed in the land ; 
The prophets prophesy falsely, and the priests bear rule by their 
means; and my people love to have it so : and what will ye do 
in the end thereof ?,, — Jeremiah v, 30-31. And for all this Jeru- 
salem is to be visited, and their houses to be given over to 
others." — Jeremiah vi, 12. Given to others : that is, to those 
who stand in need : for they are the ones who shall hear the 
words of the sealed book, which the Lion of the tribe of Juda 
hath prevailed to open. 

And now, in order to gather more scriptural proofs for the 
point in view and the strengthening thereof, we shall go to St. 
John, that beloved disciple whom Jesus loved, and see what he 
has to say. He was one of our Lord's most intimate friends, 
and it is evident that he had a greater knowledge of Christ's 
public life than anyone else. At the time Christ raised Jarius' 
daughter from the dead, He took John into the house with Him, 
and James and Peter. He would not let any others follow Him 
save those three. (See Mark v, 37). Those three men were 
with Him on the mountain, when He was transfigured before 
them. (See Matthew xvii, 1, Mark ix, 2, Luke ix, 28). They 
were with Him, when in agony in Gethsemane. (Matthew xxvi, 
38). And John also occupied a place next to Jesus in His last 
hour on the cross, He was with Him, and leaned on His 
breast at His last supper. (See Matthew xiii, 23). Hence, he 
must have had a great knowledge of the life and works of 
Christ, and of the holy word : for He goes far back into the 
recesses of the past, and brings forth truths and facts which har- 
monize with the works and word of God from the very begin- 
ning. His first words in the first chapter of his gospel carries 
our minds back to the beginning of time. 

He says: "In the beginning was the word, and the word 



332. CREATION AND FORMATION. 



was with God, and the word was God. The same was in the 
beginning with God. All things were made by him, and with- 
out him was not anything made that was made. And the word 
was made flesh and dwelt among us," etc. (See John i, 1, 2, 3, 
6, and part of the fourteenth verses). Now this goes to 
show that John had a great knowledge of Christ, even from the 
beginning of the world. Of course, Christ gave him this great 
knowledge, or else he would not have had it. His knowledge 
of Christ, as he so dwelt on earth in the flesh, was, at that 
time great; and he learned of Him how that in the beginning 
He was. And without Him was not anything made that was 
made. In Him was life, and the life was the light of men. 
Christ was the great light of the world. That is, He was a light 
to those that sat in darkness, which were the Gentiles, and a 
light to those that sat in the region and shadow of death, which 
were the sinning Jews. (See Matthew iv, 16). The light of the 
Mosaical Jews was their law, given them by Moses. Christ 
says: -'For judgment, I am come into this world, that they which 
see not might see : and that they which see might be made 
blind." St. John ix, 39 

In the sixth and seventh verses of the first chapter St. John 
we have these words : "There was a man sent from God, whose 
name was «J ohn. The same came for a witness, to bear witness of 
the Light, that all men through him might believe." The prophecy 
to this is found in Malachi, third chapter, first verse. It has 
been fulfilled. Christ was the true light that lightetb every 
man that cometh into the world. (See John i, 9). The world, 
as that word is here used, represents all those outside of the 
Mosaical Jew. They would not receive Christ, neither would 
they believe on Him. Therefore, the light shone forth in the 
world of darkness, and they that sat therein saw great light. 

In the eleventh, twelfth and thirteenth verses John says : 
"He came unto his own, and his own received him not. But as 
many as received him, to them gave he power to become the 
sons of God, even to them that believe on his name: Which 
were born, not of blood, nor of the will of the flesh, nor of the 
will of man, but of God." That is they were not the ones born 
anew, in Christ, according to the will of God, they were given 



CREATION AND FORMATION. 333. 

the power to become the sons of God before Christ's death, that 
the Gentile might be born into Christ's kingdom. They were a 
spiritual people before Christ came to earth, the Gentiles were 
not. Again, lest some one stumble over the word, "world," we 
will make it still plainer. The Gentiles were of the world. 
The Jews were not. The Jews were of God, a holy and sancti- 
fied people. The immortal soul which God breathed into them 
was not of the world. Christ was with God from the very 
beginning of time. And when God said "Let us make man in 
our own image." Christ was there included. "He was in the 
world, and the world was made by him, and the world knew him 
not." The explanation of this verse is readily applied to the 
time of His being on earth in the flesh : and the world was made 
by him." First, the world in general, second, the old Gentile 
world He made anew. Whereas they were once a world of 
worthless beings, and without hope in this world; yea, without 
God; they are now on equal footing with the Jewish race ; that is, 
Christ has given them eternal life, or a living soul, and if they 
will, they may be saved j they are the ones that are born of the 
spirit, the blood and the flesh. They are saved through Christ's 
precious shed blood. Truly He made the world. Yet the 
world knew Him not. It was some years after Christ spirit- 
ually made this world, till the world found it out. This was 
made known at the house of Cornelius. This was the great 
work that Christ done among the Gentiles, besides granting 
unto the sinning JewL, repentance. He saved the one from their 
sins, and to the other He gave eternal life. And to do all this 
we remark, was one reason why it became necessary to blind 
with parables the eyes of the Mosaieal Jews. The law of Moses 
made them clean — the same was an atonement for their sins. 
But the law of Moses could not give to the Gentiles life, neither 
could it redeem the sinner. In this the law was weak. A 
stronger sacrifice was required. Hence, it behooved Christ to 
die for the needy. The thirteenth verse of the first chapter of 
John, reads : 

"Which were born, not of blood, nor of the will of the flesh, 
nor of the will of man, but of God." 

The Jews were born of the will of God. The Gentiles were 



334. CREATION AND FORMATION. 



born, when they were born anew, of blood, of the blood of Christ, 
and not only the Gentiles but also the sinning Jews, had to be 
brought in through the same shed blood. When Nicodemus, the 
ruler of the Jews, came to Christ, saying, * "Eabbi, we know 
that thou art a teacher come from God : for no man can do these 
miracles that thou doest, except God be with him. Jesus 
answered and said unto him, Yerily, verily, I say unto thee, 
Except a man be born again, he cannot see the kingdom of God. 
Nicodemus saith unto him, How can a man be born when 
he is old? can he enter the second time into his mother's womb, 
and be born? Jesus answered, Yerily, verily, I say unto thee, 
Except a man be born of water and of the Spirit, he cannot 
enter the kingdom of God. That which is born of the flesh is 
flesh ; and that which is born of the Spirit is spirit. Nicode- 
mus answered and said unto him, How can these things be? 
Jesus answered and said unto him, Art thou a master of Israel, 
and knowest not these things ?" — St. John iii, 2, 3, 4, 5, 6, 9, 40. 

This new birth was a great mystery to Nicodemus, and it 
is a great mystery to many to-day. But the question that Jesus 
askedhim is sufficient to prove to us, that if the rulers of the Jews 
had have lived strictly in obedience to God, they could have 
known these things. For in the first place God told them that 
He had formed them for Himself (See Isaiah xliii, 21). They 
were notborn of the will of the flesh but of God. For this reason 
God said, through Paul, "And so it is written, The first man 
Adam (the first complete man — the Jew) w T as made a living soul ; 
the last man Adam was made a quickening spirit. (theGentile) 
Howbeit that was not first which is spiritual, but that which is 
natural ; and afterward that which is spiritual." — 1 Corinthians 
xv, 45-46. 

Here is just what Christ was speaking to Nicodemus in a 
parable, that is, Christ was setting up His kingdom which was 
the kingdom of God, and that the Jews were all blinded so that 
they could not come into this kingdom as a nation, for they 
already had been given salvation from the beginning for they 
had been born of God, for this reason Christ give all them that 
did believe on Him power to become the sons 'of God, for they 
had sinned. The entiles were the ones that had to be born of 



CREATION AND FORMATION. 335. 



the water and the spirit; for they were the natural that was 
before the spiritual, while the Jew that was placed in the gar- 
den was the first complete man, (or Adam), the Gentile was the 
first to be created natural, and last to be spiritual, for they 
was not spiritual until they were born again, or Christ made 
them a new creature in Him. 

And in Christ speaking to him in a parable upon this point 
jSTicodemus could not understand how a man could be born 
again knowing as He did the Jewish race had a spiritual life 
already; and looking at them as the only people, it surprised 
him to think of a new birth with them. He did not understand 
those Old Testament scriptures as they set forth the birth of the 
Gentile world, and Christ knowing that this thing was prophe- 
sied of, says to him, "Art thou a master of the Jews and know- 
est thou not these things ?" Hence, He says, "If I have told you 
of earthly things and you believe not, how shall ye believe if 
I tell you of heavenly things? For how could he believe? 
While he had the law of Moses and the prophets to read, yet 
he did not understand that the law and prophets testified that 
Christ should bring the Gentile world to a new birth, by His 
blood and the spirit. And we ask, how could his faith be ush- 
ered into that spiritual realm. 

When Christ was blinding his eyes by parables that he 
should not understand or believe that which he saw with the 
natural eye? when it would have to be spiritually discerned. 
Furthermore, Christ says to him: "And as Moses lifted up the 
serpent in the wilderness, even so must the son of man be lifted 
up: that whosoever believeth in him should not perish, but have 
eternal life." — John iii, 14-15. If you cannot believe the 
earthly how can you believe the heavenly ? Again, Jesus meant 
to show Mcodemus that, as Moses lifted up the serpent in the 
wilderness, even so must he himself be lifted up: that through 
the shedding of His blood, the sinner might be saved, and that 
the Gentile might receive by His blood and the Spirit eternal 
life. The believing Mosaical Jews were saved by water and 
by the Spirit. John baptized them in this way, and this baptism 
was the only new thing added unto the Mosaical law. 
Jesus came into the world, not to condemn the world but that 



386. CREATION AND FORMATION. 



the world through Him might be saved, that is, the Gentile 
world. 

The righteous Jews, or those Jews that had not partook of 
the accursed thing, are not here included, only in fulfilling the 
promises made to their fathers, for they are saved according to 
the law of Moses. In the eighteenth and nineteenth verses of 
the third chapter of John, we have these words : "He that 
believeth on him is not condemned, but he that believeth not is 
condemned already, because he hath not believed in the name of 
the only begotten son of God. And this is the condemnation, 
that light is come into the world, and men loved darkness rather 
than light, because their deeds were evil." This is plain enough 
to show to what end the sacrifice of Christ was to be, and also 
showing that blindness in part happened to Israel, and to this 
class of Jews, Nicodemus belonged. 

Christ was lifted up between heaven and earth, that 
through Him the world might be saved." And he that believeth 
on the Son hath everlasting life: and he that believeth not the 
Son shall not see life; but the wrath of God abideth on him." 
John iii, 35. We are not to understand by this that the wrath 
of God abideth on Israel because they believed not on His son, 
according to His first advent. Oh, no ! far from that; for they 
believe on Him as their king, but not as He came first, for God 
Himself closed their eyes, and He gave them the spirit of slum- 
ber. What is really meant is, "blindness in part is happened 
to them." Yet many believed on Him, but did not dare confess 
it for fear of being put out of the synagogue; for they loved the 
praise of men more than the praise of God. (See John xii,,42- 
43, also the fortieth verse, showing that He closed their eyes, 
and hardened their hearts). Yet God hath not cast away His 
people. (Romans xi, 1, and also the twenty-sixth verse tells us 
that all Israel-shall be saved. They shall be saved at Christ's 
second coming). 

But, the question may arise, Who were those that should be 
condemned for this unbelief, if it was not the unbelieving Mosai- 
cal Jews? To answer this satisfactorily and intelligently, it is 
necessary to take into consideration the extent of Christ's mis- 
sion o;i earth. Tti the* seventeenth chapter of John and the first 



CREATION AND FORMATION. 337. 



second and fourth verses we have these words : 

"These words spake Jesus, and lifted up his eyes to heaven 
and said, Father, the hour is come; glorify thy Son, that thy 
Son also may glorify thee: As thou hast given him power over 
all flesh, that he should give eternal life to as many as thou hast 
given him. I have glorified thee on the earth : I have finished 
the work which thou gayest me to do." 

Hence, it is evidently true that condemnation should hap- 
pen to those whom He came to save, if they rejected Him. The 
Mosaical Jews rejected Him, but that was the Father's will. 
Christ had power over all flesh, is true; for His was the power 
to blind, to give sight, and to grant eternal life. Sin of unbelief 
was imputed upon those whom He came to save from their sins' 
upon those, if they reject Him, that say : ''For we have heard 
him ourselves, and know that this is indeed the Christ, the sav- 
ior of the world." — John iv ,42. We repeat again, the word 
"world," especially when used in sentences like these : "He 
came to save the world," has reference, in full, to Gentile and 
sinner, or all those outside of the Mosaical Jews. "Forjudg« 
ment," he says, "I am come into this world." 

And again, he says: "The Father judgeth no man, but hatb 
committed arl judgment unto the son." Hence he says "Verily 
verily, I say unto you, the hour is coming, and now is, when the 
dead shall hear the voice of the Son of God : and they that 
hear shall live." Because He hath given him authority to exe- 
cute judgment also, because he is the son of man : therefor^ 
marvel not at this, for the hour is coming, in the which all that 
are in the graves shall hear His voice." (John v, 22, x5, 27, 58.) 
The dead that are here spoken of are those that are spiritual^' 
dead to eternal life — which are the Gentiles, that is as yet they 
have no eternal life. Some may think that Christ on this occa- 
sion spoke concerning those that are naturally dead, but not so • 
for the living Gentile was always considered as dead men. 
And to show up this truth we will bring forth scripture to prove 
it. Wherefore, when God spake to Abemlech in a dream by 
night, he said : Behold, thou art but a dead man, for the woman 
which thou hast taken; for she is another man's wife," (Genesis 
xx, 3). Now Abemlech was a Gentile man, and he had taken 



338. CREATION AND FORMATION. 



Abraham's wife : and what God tells him, as it is so set forth 
in the verse above, is the same as to say, "You must not take 
this woman, nor defile her for she is the wife of one of my 
"chosen," a Jew, and a possessor of a living soul, and you are 
but a dead man, and numbered with the beasts." Again when 
God called Moses and Aaron, and commanded them to make 
haste and get out from among the Gentiles, together with the 
children of Israel, the Egyptians were very urgent upon the 
people, that they might send them out of the land in haste, for 
they said, "We be all dead men." — Exodus xii, 33. 

"We be all dead men," is the same as to say, "What 
fellowship hath death with life? Or, in other words, "Whatare 
we that we can withstand the God of the Jews, and thus hold 
His people, amid all these persecutions, and affliction which He 
hath sent upon Us ? We are but dead men, therefore, let us send 
this people away. Furthermore, in speaking of the Jews that 
joined themselves unto the Gentiles, God says : "They joined 
themselves unto Baal-peor, and ate the sacrifices of the dead." 
(Psalms cvi, 28). And also we have these words, in Numbers, 
twenty-fifth chapter, second and third verses: "And they called 
the people unto the sacrifices of their gods: and the people did 
eat, and bowed down to their gods. And Israel joined himself 
unto Baal-peor: and the anger of the Lord was kindled against 
Israel." 

And in Proverbs xxi, 16, we hear the Lord saying: "The 
man that wandereth out of the way of understanding shall 
remain in the congregation of the dead." That is, those Jews 
that mingle with the Gentiles shall remain among them. Again 
we shall add another portion of scripture that goes to show that 
we are ri^ht in saying that Christ had reference to the Gentile 

dead, yet alive alive in the flesh, when He said, "The hour is 

come and now is, when the dead shall hear my voice." And 
in the cxv Psalm, seventeenth and eighteenth verses, we have 
the evidence, and this it is: "The dead praise not the Lord, 
neither any that go down into silence. But we will bless the 
Lord from this time forth and for evermore. Praise the Lord." 
Looking this portion of scripture over unthoughtfully, one 
would naturally come to the conclusion that it is the natural 



CREATION AND FORMATION. 339. 



dead that are here spoken of that praise not the Lord ; but this 
is not the truth. What is meant is, the living Gentile, spiritu- 
ally dead to eternal life, he praiseth not the Lord. "But we will, 
(says the Psalmist), bless the Lord for evermore." 

Of course, in the above scripture there is one phrase 
that sets forth the naiural dead, and that phrase is the con- 
gregation of the dead, which praise not the Lord. "Neither any 
that go down into silence." Neither of these praise the Lord, 
and yet there is a distinction made in these two sentences. 
And these are they that are the Gentile dead, and the congrega- 
tion. Thfy don't praise the Lord. On the other hand, the Jews 
do. They praise Him while in this life, and after they go to the 
grave their soul magnifieth Him. Hence, Christ was alluding 
to the living Gentiles when He said : "Yerily, verily, I say 
unto you, The hour is coming, and now is, when the dead shall 
hear the voice of the Son of God : and they that hear shall 
live." — John v, 25. This was a mystery to the Jews; they 
could not understand how that the dead were to hear His voice, 
and then Jesus says to them : "Marvel not at this : for the hour 
is coming, in Avhich all that are in the graves shall hear his voice : 
and shall come forth; they that have done good unto theressur- 
rection of life ; and they that have done evil, unto the ressur- 
rection of damnation." — John v, 29. 

Now, in this language of our Lord He had reference to His 
departure from this life to that vast world beyond, where He 
was to preach to the spirits in prison. Commentators say that 
Christ, through Noah, preached to those spirits in prison, but 
that idea is contrary to the teachings of the Bible; for Christ 
says : "The time will come, when those in the graves shall hear," 
etc.; by this you see that in Noah's day this tiring had not as yet 
been, but that time was yet to come, says our Lord. In the Old 
Testament scriptures we have a good many evidences showing 
that the time would come when those in the graves should hear 
the voice of God. 

In Ezekiel thirty-seventh chapter, twelfth and thirteenth 
verses we have these words: "Therefore prophesy and say 
unto them, Thus saith the Lord God: Behold, O my people, I 
will open your graves, and cause you to come up out of your 



340. CREATION AND FORMATION. 



graves, and bring you into the land of Israel. And ye shall 
know that I am the Lord, when I have opened your graves, O 
my people, and brought you up out of your graves." And in 
Hosea, thirteenth chapter and fourteenth verse, the Lord says : 
I will ransom them from the power of the grave; I will redeem 
them from death: O death, I will be thy plagues; O grave, I 
will be thy destruction : repentance shall be hid from mine eyes." 
This is strong proof showing that the time of the fulfillment of 
these prophecies had not yet been, and that Noah was not he 
who preached to the departed spirits. 

In Matthew twenty-seventh chapter, fifty-second and fifty- 
third verses, we have this testimony : "And the graves were 
opened ; and many bodies of the saints which slept arose, And 
came out of the graves after his ressurrection, and went into the 
holy city, and appeared unto many." All this happened after 
Christ's death. And yet, one more scripture we shall bring 
forth showing that Christ preached to those spirits in prison 
after His death on the cross. And this is found in first Peter, 
third chapter and nineteenth verse, which reads : "By which 
also he went and preached unto the spirits in prison." And 
many other like proofs we could bring forth, but think that 
these are sufficient. 

If Christ's words are true, then we are bound to admit that 
He was the one that preached to those spirits. The idea that 
Noah, or even Christ by Noah, preached to those spirits in 
prison, is monstrously absurd and false. The world is full of 
such nonsense as this. Christ said that those that were in the 
graves would hear His voice. He did not say that He would 
preach by Noah to those imprisoned spirits at all. He done 
this work Himself. He trod the wine press all alone. While in 
the flesh, He did not preach repentance unto the sinning Jews r 
by Noah ; He did not pray in Gethsemane by Noah ; He did not 
suffer on the cross by Noah ; and He did not die by Noah ; nei- 
ther was He ressurrected by Noah, nor did He preach to the 
spirits in prison by Noah. The Son of God battled through 
His mission all alone. When we say "all alone," we do not 
mean that the Father was ever absent from Him. O no, far 
from that, for He says: "I can of mine own self do nothing: 



CREATION AND FORMATION. 341, 



as I hear, I judge: and my judgment is just; because I seek not 
mine own will, but the will of the Father which hath sent me. 7 ' 
—John v, 30. 

And again, in speaking to the Mosaical Jews, Christ says." 
"Do not think that I will accuse you to the Father: there is one 
that accuseth you, even Moses, in whom ye trust. For had ye 
believed Moses, ye would have believed me: for he wrote of me. 
But if ye believe not his writings, how shall ye believe my 
words?"— John v, 45-47. 

This is what He told Nicodemus. If he believed not 
earthly things, (that is Moses) how could he believe Christ? 

This also, goes to show that Christ's mission on earth, was 
not to the Mosaical Jews, further than to so blind their eyes 
with parables, that seeing they might not see, nor hear, nor 
understand. 

In Moses' writings, God, in speaking of the coming of 
Christ, says to him: "I will raise them up a prophet from 
among their brethren, like unto thee, and will put my words in 
his mouth, and he shall speak unto them all that I shall command 
him." — Deuteronomy xviii, 18. And then in the nineteenth 
verse he says: ''And it shall come to pass, that whosoever will 
not hearken unto my words which he shall speak in my name 
I will require it of him." That is the same as to say, "The 
hearers of my law are not they that are justified, Jbut they that 
are doers of my commandments; they are they that shall see life 
and live." In the second chapter of Eomans and the thirteenth 
verse we have scripture setting forth this idea. Hence Christ 
did not come to accuse them, for they were accused by Moses, 
and are under the law of Moses even unto this day. If they had 
not been blinded by parables, then they would have been- 
followers of Christ to-day. Therefore He says : * 'For judo-, 
ment I am come into this world; that they which see not, might 

see, and they which see, might be made blind." John ix 39- 

For judgment Christ came, which judgment was to the Gentiles 
and is so set forth in the prophecies. 

In the forty second chapter of Isaiah, first and fourth verses 
we have these words: "Behold my servant, whom I uphold; 
mine elect, in whom my soul delighteth : I have put my Spirit 
upon him: he shall bring forth judgment to the Gentiles. 
He shall not fail nor be discouraged, till he have set judgment 
in the earth : and the isles shall wait for his law." And further 



342. CREATION AND FORMATION. 



on, in the sixth verse, God says that He will give Him for a 
light to the Gentiles, all of which have been fulfilled. (See Mat- 
thew xii, 18). The people which sat in darkness saw great 
light. The Gentiles sat in darkness and in Christ they saw 
great light. They were of the world. But, says one, "Are not 
the Jews of the world?" Well, at the present age of advanced 
human beings, they might be counted of the world; but in 
Christ's time, on earth, He did not speak of them ^s though they 
were of the world. He says, speaking of those that the Father 
gave Him that He might save them from their sins ; "They are 
not of the world, even as I am not of the world." And Christ 
did not only speak in a natural way, but He also spoke in a 
spiritual way. For He says, "the words that I speak unto you, 
they are spirit, and they are life." (St. John vi, 63). Life, 
because He had to give life. Not only did the Gentile receive 
the benefit of this life that He granted to them, but the sinning 
Jew that was dispersed among them, on the account of the great 
sin received a great benefit, and this sin we have said caused 
them to be numbered with them. In Christ this middle wall 
was torn down, and judgment brought to the Gentiles for He 
was to be their light, and the glory of Israel. — Luke ii, 32. 

The blinded Jew was also benefitted, from the fact that they 
were saved by Him, from the curse of that great sin. But when 
Jesus spake to them of their blindness and of the judgment that 
He brought into the world to the Gentiles, some of the blinded 
Pharisees that stood by, said unto Him. * "Are we blind also?" 
Jesus said unto them, If ye were blind, ye should have no sin: 
but now ye say, We see; therefore your sin remaineth." (St. 
John ix, 40-41). In this language there is expressed a great 
iact. In the fii*3tpiace it proves that their eyes were blinded, and 
that under that blindness they were all right until they said 
they saw. This expression brought them under condemnation; 
from the very fact, they said they saw, when they did not see. 
Those Jews were the ones that had the law of Moses as their 
guide, and their eyes were closed to Christ; their supposition 
was, no doubt, that Jesus had reference to the blinding of the 
natural eyes, when He said : "For judgment I am come into this 
world, that they who see not might see, and that they who see 



CREATION AND FORMATION. 343. 



might be made blind; but Jesus did not mean anything like 
that at all. He spoke about a spiritual blindness, but they 
understood Him not, and they said, "Are we blind also V 
They were very ignorant of the fact that Christ came into the 
world to save the sinner, and to give to the Gentiles eternal 
life. They expected that promised Messiah to come to them, 
but He never was promised to them at His first coming, only to 
take away the curse for them. That promise reaches them only 
at His second appearance. "And so all Israel shall be saved." 

The Jews had the Old Testament laws, and yet they did not 
thoroughly understand them. In the sixtieth chapter of Isaiah, 
and the third, fourth and fifth verses we have a prophecy show- 
ing that when Christ should come, the Gentiles would come to 
that light, and their sons and their daughters would flock in and 
be nursed, yea, kings shall come to the brightness of that rising 
light, and, in short, all the forces of the Gentiles shall come. 
With such plain scripture as this is, it seems hardly possible 
that any one would fail to see the true light thereof, and yet 
this was the fate of the Jews that worshipped under those laws; 
even their expounders were in the dark. They understood their 
personal duty to Cod and their fellow brethren, from those laws, 
and also they knew what the great curse was; but they did not 
know for what intent that Christ came into the world. They 
did not even believe Him, that is, the great mass of them did 
not. Some believed, but many that did believe, were afraid 
to acknowledge it for fear of gaining the ill-will of their breth- 
ren. They loved the praise of men more than the praise of God. 
In the ninth chapter of St. John, and fifth verse, Jesus says : 
"As long as I am in the world, I am the light of the world." 
The world which He speaks about does not include the Mosai- 
cal Jews; for they did not receive him. He was a light to the 
Gentile world. And they that follow Him, He says, shall not 
walk in darkness, but have the light of life. (John viii, 12). 

Here the phrase is, "the light of life." When Jesus spake 
these words the Gentiles had not as yet received the life ; they 
saw in Him the great light, but the life was to come to them 
after His death. For He says, I must first go away or the com- 
forter will not come. He is here speaking of His departure 



344. CREATION AND FORMATION. 

from this life, and when He goes away He will send the com- 
forter. And in the fortieth verse of the sixth chapter of John 
He says, "And this is the will of him that sent me, that every 
one which seeth the Son, and believeth on him, may have ever- 
lasting lif e : and I will raise him up at the last day." 

And again, He says, "For I came down from heaven, not to 
do mine own will, but the will of him that sent me." — St. John 
vi, 38. 

"When Jesus told the Jews that He was not come of Him- 
self, but that He was from the Father, and the Father sent Him 
and He knew the Father ; then they sought to take Him, but 
no man laid hands on Him because His hour was not yet come 
And many of the people believed on Him, and said, When 
Christ cometh, will He do more miracles than these which this 
man hath done?" And when the Pharisees heard that the peo- 
ple murmered over those things concerning Christ, they sent 
officers to take him. Then Jesus said unto them : Yet a little 
while am I with you, and then I go unto him that sent me. Ye 
shall seek me, and shall not find me, and where I am, thither ye 
can not come." Then said the Jews among themselves : Whith- 
er will he go, that we shall not find him? will he go unto the 
dispersed among the Gentiles, and teach the Gentiles? What 
manner of saying is this that he said, Ye shall seek me, and shall 
not find me, and where I am, thither ye cannot come?" (See 
John vii, 28-36). 

The fact is, as we have so often said, that those Jews were 
blind concerning Christ and His mission on earth. They rea- 
soned among themselves, whether He would go among the dis- 
persed, that they should not find Him. Yes Christ went among 
the dispersed, that they should not find Him. Yes, Christ went 
among the dispersed, and from these lower class of Jews, He 
chose His disciples. For judgment He came into the world. 
He came to preach to the poor, to open the blind eyes, and save 
the sinner, and grant to the Gentiles eternal life. 

Again, He says: * "And I lay down my life for the 
sheep. And other sheep I have, which are not of this fold : 
them also I must bring, and they shall hear my voice ; and there 
shall be one fold, and one shepherd." — John x, 15-16). 



CREATION AND FORMATION. 345. 

In this scripture there are two very important points to 
notice. First, He speaks of "the sheep," which are the sinning 
Jews, or the lost ones whom He came to save; and second, He 
says: "Other sheep I have which are not of this fold, them I 
must also bring in." These are the Gentiles, and He is going to 
bring them in ; for the father gave them to Him, that He should 
give them eternal life — making one fold, and He, Himself being 
the shepherd. The law of the Mosaical Jews could not give life 
to the Gentiles, neither could this law redeem the sinner. All 
this had to be done through the blood of Christ, that unblem- 
ished sacrifice. Hence, "the stay and staff was taken away from 
Israel," (See Isaiah iii, 1), and given to the crippled and the 
wounded. 

"What then ? Israel hath not obtained that which he seek- 
eth for; but the election hath obtained it, and the rest were 
blinded. (According as it is written, God hath given them the 
spirit of slnmber, eyes that they should not see, and ears that 
they should not hear ;) unto this day. And David saith, Let 
their table be made a snare, and a trap, and a stumbling block, 
and a recompense unto them : Let their eyes be darkened, that 
they may not see, and bow down their back alway. I say then, 
Have they stumbled that they should fall? God forbid: but 
rather through their fall salvation is come unto the Gentiles, for 
to provoke them to jealousy. Now if the fall of them be the 
riches of the world, and the diminishing of them the riches of 
the Gentiles ; how much more their fulness? For I speak to 
you Gentiles, inasmuch as I am the apostle of the Gentiles, I 
magnify mine office : — Romans xi, 7-13. 

By the reading of the above quoted scripture it is plain 
enough to see for what intent Israel was blinded. He who 
holds the world in rightousness holdeth Israel in awe and admi- 
ration even unto this day. He hath not cast away His people ; 
but, for a little season he hath blinded their eyes, that through 
their fall salvation is come to the world. Christ says, 

If I had not come and spoken unto them, they had not had sin 
but now they have no cloak for their sin." — St. John xv, 22. 

In this, our Lord's larguage, there is a double meaning, 
embracing both Gentile and Jew. In the first place, in speak- 



346. CREATION AND FORMATION. 

ing of the Jew, He says: "They have both seen and hated both 
me and my Father ; that it might be fulfilled that is written in 
their law. They hated me without a cause/' It is evident that 
He is here referring to the Jews: for they were the one that 
were looking for the promised Messiah, and when He came, 
they rejected Him; through their blindness they spit upon Him, 
they mocked Him, and they condemned Him to death, and 
through their hardness of heart towards Him, He was crucified 
by Gentile soldiers. Therefore, their sin remaineth without 
any cloak for their sin. 

On the other hand, the Gentiles were without sin, until 
after Christ gave them eternal life. That is, they were not held 
accountable for any sin, previous to this; Christ brought them 
out of darkness into light and left them without a cloak for 
their wickedness : and, at that time, God included them all under 
sin. The Mosaical Jews were not without sin, but, they found 
their hope of redemption in the law of Moses. The sinners were 
under the sentence of death and the law could not redeem them ; 
the gentiles were of the wicked one, and they were alike num- 
bered together with the sinners, and at this time are counted 
under sin; therefore, Christ died for the world. 

And, to day the gentile race hath no cloak for their sins; 
yet they are saved in Christ if they repent: He has cleansed 
them from their beastly state, He has torn down the middle 
wall, and he has placed them on eaqual grounds with the Jew- 
ish people, that through him they might become heirs of God, 
and joint heirs with Himself, that through Him they might be 
brought into the fold, and He was to be the shepherd, and, the 
stone which the builders (the jews) rejected, hath become Lord 
of all. This was, and is, a great mystery to the jews ; they could 
not see into the kingdom of God, neither do they yet see. Now 
in the conclusion of this chapter, we shall add a few more script- 
ural proofs showing why it was necessary to blind with para- 
bles the eyes of the Mosaical Jews. The question may arise; 
could not salvation have been granted to the gentiles without 
blinding the eyes of those jews? we answer, no; for had those 
jews have known Christ, they would not have condemned him, 
to be crucified, and had He not been crucified the sinner would 



CREATION AND FORMATION. 347. 

not have been saved, th 3 curse would still have remained ; For the 
Gentiles would have remained without eternal life, and this would 
still left Satan his power in the middle wall. But for this cause 
Christ came, as we see in the second chapter of 1 st. Cor., 8 th. 
verse in these words: "Which none of the princes of this world 
knew; for had they known it, they would not have crucified the 
Lord of glory". And then turning to the third chapter of the 
book of Acts, in the 14, 15 and 17th, verses, we read : "But ye 
denied the Holy One and the Just, and desired a murderer to 
be granted unto you ; and killed the Prince of life, whom God 
hath raised from the dead ; Whereof we are witnesses. And now, 
brethren, I wot that through ignorance r e did it, as did also your 
rulers." Through the mercy of a just God, toward a ruined world, 
he permitted His "Son"to suffer and die for the lost sheep of Is- 
real. If he had not blinded their eyes, they would have seen 
and known that he was the King of glory, Prince of life, and the 
Son of the living God; and they never would have condemned 
him to death. Why ! (we speak to our readers) your honor knows 
as well as we do, that, had they known he was God, a thousand mill- 
ion men, in one day, would have been ready for war; a thousand 
million swords would have been wildly flashed in the air, wield- 
ed over the heads of his foes, should he have had any; the old 
retired veterans and. generals of war would have taken down the 
rusty blade, stained with the blood of thousands, and franticly 
rushed out into the streets and lanes, crying out; "Lord! where are 
these, thine adversaries, till we smite"; great Ceaser and his le- 
gions would have been ready in the field with spear and arrow, 
to protect the Son of God. They would have fought and died 
for him. Cities would have perished for him, and nations would 
have been his defense, had they but known him. But, alas! the Son 
of God passed away unobserved by them ; He was the least of 
their notice. God, in his infinite wisdom, saw fit that these things 
should be, that he might destroy, Satan's power. And in order to 
save the lost sheep, such a sacrifice was required. And to give 
the needy ones right to the tree of life, he had to blind the eyes 
of those who needed him not. "For if they which are of the law 
be heirs, faith is made void, and the promise of no effect: Be- 
cause the law worketh wrath : for where no law is, there is no 



348. CREATION AN1> FORMATION. 



transgression". (Romans 4; 14, 15th. verses). 

Those for whom Christ came to die, were without the ben- 
efit of the law. They were beyond the utmost reach of human 
help, or human sympathy; But not be beyond the reach of the 
love of God. They were lost; and naked they were, when he 
sought and found them in the far off dark mountains of "sin, in 
the wilderness. Theirs was the habitation of death, destruction, 
lementation and woe. The blood of slain animals was of no a- 
vail ; their sins were written with an iron pen, and stamped npon 
the darkpages of "Eden lost", with their lifes' blood; their strug- 
gles for release were all in vain; and God hearing their doleful 
cries, in moans of failure and distress, said: "I will save them 
from their sins; in that day the blind shall see, the lame will 
walk, the lepers shall be cleansed, the deaf shall hear and the 
tongue of the dumb shall sing; for in the wilderness shall waters 
break out, and streams in the desert". (See Isaiah, 42nd. Ch., 
16th. verse also, 49th. Ch. 9 and 10th. vs.). 

And in answer to this prophecy, God sent his only begotten Son 
into the world, that whosoever believeth in him should not per- 
ish, but have everlasting life. The blood of the slaughtered an- 
imals, was a sufficient offering for the atonement of the sins of 
those that had the benefit of the law; But for those that had lost 
that benefit , b} 7 mingling with the Gentiles, or those who had 
lost the benefit of it, through such transgressions, as bared 
them from the benefit of the law. 

Sacrifices for these would never do; for the law .could not 
give life through such offerings. That life giving blood, was 
the blood of the Son of God, If those that were heirs of the 
law,had of accepted Christ at the first advent, then the promise 
to the sinner and the ungodly, would have been of no effect. 
The Gentiles would still have been in their beastly slat ,and the 
sinner in their sins. Hence, they were blinded in order that 
they should not accept him ; that he might spill his blood for 
the ransom of the world, and to bring them to God. 
If he had not been crucified, then the prophecy would not 
have deen fulfilled. The blinding of them, was the fulfilling of 
a portion of his mission. The stay and the staff was taken from 
[sreal, and given to thn n-j i \y ; Christ was put to death to save the 



CREATION AND FORMATION. 349. 

world. He was a man of sorrow and acquainted with grief. 
The torture in the judgement hall ; the crown of thorns; the 
shouts from the excited mob, crucify him ! and the railing accu- 
sations : were all uncomplainingly bourne for those whom he 
loved. 

Behold him, led as a lamb to the slaughter, and as a sheep be- 
fore her shearers is dumb; so he openeth not his mouth. Be- 
hold him, coming forth, wearing the crown of thorns, the purple 
robe, as a reproach of shame; and above all, wearing in his very 
features, the insult of laughter and scorn, the stroke of hands, 
and the pain of scourge and bruise. Behold him, going forth bear- 
ing his cross to the place where he pays the debt. Behold there 
the awful scene. The Son of God streached out upon the un- 
smoothed timber, nailed hand and foot, raised up to public gaze, 
and him crying out : "Father forgive them; for they know not 
what they do"! Oh, what manner of love is this ! Behold the 
Son of Grod in the last hour, the last moment, He saying, "It is 
finished". 

He has passed away; the temple is rent in twain from top to bot- 
tom; darkness prevails, and the earth trembles ; the graves are 
opened, and the dead rise and appear to many. "Truly this 
was the Son of God". He has paid the great debt. The law be- 
ing to weak to give life, he took upon himself the shame; and 
for this people, he died an ignominious death. To him be do- 
minion and praise forevermore, "Amen". 



CHAPTER VI. 

Text: — "Search the Scriptures." — St. John v, 39; Mark iv 
11 j 2 Timothy ii, 15. 

The previous chapter has revealed to us light of God's holy 
word, that has been kept secret for centuries. The present 
chapter will embrace the mysteries kept secret from the foun- 
dation of the world. Having the assurance, that unto us it is 
given to know tht mysteries of the kingdom of God ; we now 
make an effort to discover the truth of the holy word, and lay 
before the world an enterprise, which our so called theologians 
and robed priests, have kept secret for ages. It has been said, 
that it was given to the apostles only, to know the mysteries of 
the kingdom of God; and after they passed away, the art of 
knowing those secret things, also passed away, or were forever 
hidden from the world. 

But this is a mistake. Shall we believe God, or shall we be- 
lieve man ? God said, "Unto you (that is, unto all that are willing 
to trust and follow him) it is given to know the mysteries of the 
kingdom of heaven". And in the second chapter of the book of 
the Acts of the apostles, the 38, 39th. verses, we have these 
words: "Then Peter said unto them, Eepent, and be baptized 
every one of you in the name of Jesus Christ, for the remmission 
of sins, and ye shall receive the gift of the Holy Ghost. For 
the promise is unto you, and to your children, and to all that 
are afar off, even as many as the Lord our God shall call". 
Now the promise is, "Ye shall recieve the gift of the Holy Ghost". 
This is sufficient; for the IToly Ghost teacheth all things, and 
this is a wonderful gift, given by the Holy Ghost. We under- 
stand by the word "mysteries" that it, means something that 
is hid; or something that is not as yet known. There has been 
mysteries, as we have before said ever since the world was. for 
ages it has been a mystery to account for the origin of the Gen- 



CREATION AND FORMATION. 351. 

tile race; for ages it has been a mystery to tell, in the days of Noah, 
after the flood, who those giants were, and where they come 
from, and how they' crossed the mighty deep (if they crossed it 
at all), for there was only eight souls saved by water. 
These are mysteries no raoie. The veil of the covering cast over 
the people, is removed to them that believe in the Lord Jesus 
Christ. Yea, even those Mosaical Jews, whom Christ blinded 
with parables, are heirs to this promise, if they believe. But 
going a little deeper into the philosophy of that promise, it does 
not yet quite reach those jews; the fullness of their time has not 
yet come. But that day will come when the covering will be 
taken off of them. 

Then they thall see God, and they will know Jesus, their king. 
That promise, "Unto you it is given to know the mysteries of the 
kingdom of heaven", reaches unto those for whom Christ came 
to die ; so then, the bible is given to us to know what its contents 
are, and to know their value and their worth. God's promises 
are sure and firm. "He bindeth the floods from overflowing; 
and the thing that is hid bringeth he fourth to light.(Job, 28th. 
Ch., 1 lth, vs). "And he will destroy in this mountain the face of 
the covering cast over all people, and the veil that is spread over 
all nations". (Isaiah, 25th. Ch. , 7th, vs.) 

Whence cometh this veil cast over all nations/ why, it came by 
disobedience. Through every age from Eden down, threads 
have been woven into it and it growed to large proportions. It may 
be that our reader has been taught different than this; but we 
tell you this is a plain truth, that, in Eden, is where the first 
threads were spun for the making of this veil, which was spread 
over the people. 

God warned his chosen people from the very beginning of their 
origin, not to do those unlawful things. And this he made 
known to the prophet when he said, "I have even from the be- 
ginning declared it to thee; before it came to pass I shewed it 
thee: lest thou shouldest say, Mine idol hath done them; and 
my graven image, and my molten image, hath commanded them. 
Thou hast heard, see all this; and will not ye declare it? I have 
shewed thee new things from this time, even hidden things, and 
thou didst not know them". (Isaiah, 48th, Ch., 5,6th, vs.) 



352. CREATION AND FORMATION. 

How much truth there is in this prophecy, reaching clear back 
to Eden. After God had warned the man and his wife of their 
awful doom if they disobeyed him; they did eat, and their idols 
were to blame according to their say so, for Adam laid it on his 
wife, and she laid it unto the serpent-; and the serpent was cursed 
above all beasts, for he had corrupted his wisdom, by reason of 
his brightness, anc 1 was compelled to suffer the consequences 
for it. 

Again this veil that was cast over all people, is still hung over 
the faces of those that are under the old Jewish despensation. 
The apostle Paul makes this very plain. He rays, "And not as 
Moses, which put a veil over his face, that the children of Isreal 
conld nit steadfastly look to the end of that which is abolished : 
But their minds were blinded: for until this day remaineth the 
same veil untaken away in the reading of the old Testement; 
which vail is done away in Christ. But even unto this day, when 
Moses is read, the veil is upon their heart. Nevertheless, when 
it shall turn to the Lord, the veil shall b) taken away." (2nd. 
Corinthians, 3rd. Oh., 13 14 15 16th. vs.). 

By this we learn that those Jews who are worshiping under the 
old law, are also under the vail. So the promise is, "Unto you 
(that follow the Lord Jesus Christ) it is given to know the mys- 
teries of the kingdom of heaven." Through disobedience the 
vail was wrought; and this was the cause of God creating a 
"new thing" ; and this "new thing" was created in the likeness 
of the sons of men. 

The sons of men were created; and the flesh of the son of God 
was created, not by the union of man and wife, but by the 
power of God. To affirm that Christ was tht> fruit of man 
and wife, is to affirm ignorance by the square foot. Of course 
there were many people, especially among the Mosaical Jews, that 
looked upon Christ as a mere man. And this is easily accounted 
for when we look at the vail that is hung over them. They, not 
knowing Him, or not knowing any thing about His earthly mis- 
sion, passed Him off as a mere man, and condemned Him, and 
crucified Him, because He made Himself the Son of God. 
The prophet, in speaking of the coming of Christ, says, "Behold, 
my servent shall deal prudently, he shall be exalted and extoll- 



CREATION AND FORMATION. 853. 



ed, and be very high. As many were astonied at thee; his visage 
was so marred more than any man, and his form more than the 
sons of men: So shall he sprinkle many nations; the kings shall 
shut their mouths at him : for that which had not been told them 
shall they see ; and that which they had not heard shall they con- 
sider. (Isaiah, 52nd. Ch., 13 14 15th. vs.) 

The two last clauses of the 15th. verse, sets forth the Gentile 
nation. They shall see, and hear, and consider. And again,the 
Psalmist, according to the direction of God, speaks concerning 
Christ, and says, "I will open my mouth in a parable : I will ut- 
ter dark sayings of old : Which we have heard and known, and 
our fathers have told us. (78th. Psalms.) 
In answer to this prophecy, we quote from Matthew, 13th: Ch., 
34 35th. vs., these words: "All these things spake Jesus unto 
the multitude in parables; and without a parable spake he not 
unto them: That it might be fulfilled which was spoken by the 
prophet, saying, I will open my mouth in parables; I will utter 
things which have been kept secret from the foundation of the 
world." This is true of Christ; for He did utter things which 
had been kept secret from the foundation of the world. He told 
His disciples on one occasion, that, many mighty men have desir- 
ed to see the things which ye saw, and have not seen them. The 
wise men of all ages have failed to search out those things which 
be of God. 

And Jesus said, *" I thank thee, O Father, Lord of heaven and 
earth, because thou hast hid these things from the wise and pru- 
dent, 5*nd hast revealed them unto babes. (Matthew, 11th. Ch., 
25th. vs. ; also Luke, 10th. Ch., 21st. vs.) And again, Christ in 
speaking to his disciples says, "Fear them not therefore: for 
there is nothing covered, that shall not be revealed; and hid, 
that shall not be known. What I tell you in darkness, that speak 
ye in light: and what ye hear in the ear, that preach ye upon 
the housetops. (Matthew, 10th. Ch. 26 27th. vs.) "For there is 
nothing hid, which shall not be manifested ; neither was any 
thing kept secret, but that it should come abroad. (Mark, 4th. 
Ch., 22nd. vs.) 

Some people are apt to believe that, in such sayings as these, 
Jesus w r arned his disciples against hypocrits, and that hypocricy 



354. CREATION AN1> FORMATION. 



was that which was hidden, and which should really come to 
light. All this is good as far as it goes, but it does not cover all 
the ground. If hypoeriey is all that there is to know, and hav- 
ing known that, what then are we going to do with that which 
is not yet known; when Christ says, "For unto you it is given to 
know the mysteries of the kingdom of heaven." In that saving 
there is something more than hypoeriey ; there is something more 
than the learned have enjoyed, whether it is good or bad. It is 
evidently true, that some men's hearts are filled with earthly 
evil. The inferior animals have found this out. But what a- 
bout those things that are heavenly. 

Who hath found them out. Christ says, "Unto you it is given to 
know the mysteries of the kingdom of heaven." The prudent 
and self-righteous scribes and pharasees were in the dark con- 
cerning those mysteries, neither yet do they see. The quack 
teachers and imposters, who are following the theory of the 
beast of our time, are not exempt from the veil of those blind 
guides of old. They all go hand in hand, making the world's 
highway, a way of thieves and robbers. 

The world is so full of imposters, that it is hard for an honest 
man to think as he ought. Yea, it is hard for an honest man to 
die ; for the fearful thoughts which he has all the time, that he is 
going to hell, or some other hot place, to suffer forever. To 
know that we are not dealing with such a tyrranical God, is to 
know the true God. And to know our duty to such a God, is to 
know the mysteries which have been kept secret from the foun- 
dation of the world. "And God hath chosen the foolish things 
of the world to confound the wise; and God hath chosen the 
weak things of the world to confound the things which are 
mighty ; And base things of the world, and things which are des- 
pised, hath God chosen, yea, and things which are not, to bring 
to naught things that are :" (1st. Cor., lst.Ch., 27 28th, vs.) 
What-a true God must he be. Think of twelve poor unlearned 
fishermen going out into the rough world to proclaim tidings, 
which before were never known. They had the promise, and when 
Christ departed from this world, lie, as lie had promised, sent 
them the comforter, and they were instructed in all things what- 
soever He hi 1 told them. But that same promise did not end 



CREATION AND FORMATION. 355. 



with them. 

It hath gone out into the world seeking rest, and finding none, 
on the account of the false teachings of the beast. It has return- 
ed to God, as it was given by Him, and it is now a silent witness 
against the offenders of high heaven. And now it remains with 
us to decide whether we shall work, or play. God says, "Study 
to shew thyself approved unto Me, a workman that needeth not 
be ashamed, rightly dividing my word of truth." He has prom- 
ised to be with us, and to him that believeth on the Lord Jesus 
Christ, in the true way, the veil is removed. 

And now, before we go any further with those mysteries, let us 
follow Christ through the valley and shadow of death; as this 
will reveal to us great light of some of the darker misteries. 
Before His death the Jews remembered to have heard Him say, 
"The Son of Man shall be crucified, and the third day he shall 
rise again." This they understood not, but was by them con- 
demned to death. He was taken by the Gentile soldiers, and 
nailed to the cross. And when He was taken down, they laid 
Him in a newly made sepulchre; and for fear that some one 
should steal him out, and say, "The Lord indeed has risen", they 
sealed the sepulchre, and set a watch. 

They were going to make sure that no man should steal his body ; 
for they wanted to see if this thing be true, that he indeed shall 
rise the third day. The third day rolls around; the clouds 
speak out in tones of mighty thunder, and the earth trembled 
and a terrible earthquake comes, and an angel descends from 
heaven, and rolls away the stone, and sits upon it. The Lord 
is risen; His death and suffering is over with. Being put to 
death in the flesh, but quickened by the spirit, by which also he 
went and preached to the spirits in prison. (See 1st. Peter, 3rd. 
Ch., 18-19th. vs.) 

Christ preaching to those spirits in prison was a fulfillment 
of a part of His mission, from the simple fact, that his mission 
as a saving power was to the lost; and in that spiritual world 
there were more souls to be saved, than there were in this, the 
natural world of that time. .During His absence from the flesh, 
He Himself, in prison, preached to those spirits in the spirit 
world. The last words which Jesus spaked when He was hanging 



856. CREATION AND FORMATION. 

on the cross, were, "My God, My God, why hast thou forsaken 
me." f 

We are not to understand by this that the Father ever forsook 
his Son, no. Not even for a moment. It was the flesh that cri- 
ed out to the Immortal in the Ja^t moment, or in other words, 
Jesus crying out after Christ, "My God, My God, why hast thou 
forsaken me?" (Jesus the man, Christ the spirit.) We can not 
make any other meaning out of this saying. We have the best 
reason to affirm that it was the flesh that cryed out to the im- 
mortal. For Christ was God manifested in the flesh. (See 1st. 
Tim.. 8rd. Ch., 16th. vs.) 

And He was in the flesh reconciling the world unto him- 
self. And when that flesh was, in the last moment, in the arms 
of death, the Mortal cried out to the Immortal, "My God, My God, 
why hast thou forsaken me V}. And having so said, He departed 
from this world, and went and preached to the spirits in prison. 
Behold the mighty dead, that vast multitude, as they come forth, 
at the command of the Son of God. Some to the resurrection 
of life and some to the resurrection of damnation. Those that 
came forth to the resurrection of life, was the Gentiles that had 
not corrupted God's ways upon earth ; they were without law, 
"and where there is no law, there is no transgression ; and where 
there is no transgression, there is no sin." (See Eom. 4th. Ch., 
15th. vs. also 5th. Ch., 13th. vs.) 

They could not sin, but they could become very wicked by cor. 
rupting God's ways upon earth; and those of the Gentiles that 
were saved from the dead, that arose with Christ's dead body,as 
you see in Isaiah, 26th. Ch., 19th. vs., are those that had not cor- 
rupted God's ways. The portion of the Jews that were saved, 
were those that did serve God, or would if they could of served 
Him with all their strength and heart. 

The rest of both nations arose to shame and everlastiug con- 
tempt; And we think, especially those Jews that wore the cloak 
of hipocricy to cover their sin. Christ would say to them, 
"Do not think that 1 will accuse you to the Father: there is 
one that accuseth you, even Moses, in whom ye trust." (St. 
John, 5th. Ch., 45th. vs.) From this it is reasonable enough to 
affirm, that He accused not the living Jews, nor even the dead; 



CREATION AND FOKMAT1UN. 857 = 



for where there is an accusation, there must needs be an accuser \ 
and those Jews were acused by the law of Moses, because it had 
been given them for a guide. Therefore, He would say tc the 
Jews, that had kept His law and statue, and also to the Gentile 
that had not corrupted his war on earth, "Blessed and holy is 
he that hath part in the f>st resurrection : on such the second 
death hath no power,*(Bev., 20eth. Ch., 6th. vs.) 
^N"ow those that came forth unto the resurrection of life, were 
tJaose that had part in the resurrection of Christ, which was the 
first resurrection. "Blessed and holy are they, for on them the 
second death'hath no power. Their robes have been washed in 
the blood of the Lamb, who was slain from the foundation 
of the world. Hence, this was Christ's mission in the spirit 
world. He was the first to rise from the dead, after the 
earthquake and the rocks were rent ; "And the graves were open- 
ed ; and many bodies of the saints which slept arose, And came 
out of the graves after his resurrection, and went into the holy 
city, and appeared unto many. (Matt., 27th. Ch., 52-53rd. vs.) 
and tr the dead He went; and as the prophet prophesied, saying, 
"I will ransom them from the power of the grave; I will redeem 
them from death : O death, I will be thy plagues, O grave, I 
will be thy destruction : repentance shall be hid from mine eyes." 
(Hosea, 13th. Ch., 14th. vs.) 

So in Christ this was all fulfilled. On the morning of his resur- 
rection, the earth did quake, the vail of the temple was rent in 
twain from top to bottom, the graves were opened, and many 
bodies of the saints which slept arose, and appeared unto many. He 
was the first in the resurrection, and then the dead followed in the 
train. His appearance unto His disciples after His death was 
the dawning day of their great joy. And when He came unto 
them He said, " Go ye therefore and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holv 
Ghost; Teaching them to observe all things whatsoever I have 
commanded you: and lo, I am with you always, even unto the 
end of the world. Amen." (Matt, 28th. Ch., 19-20eth. vs.) 
In connection with this scripture, Mark says, "And he said unto 
them, Go ye into all the world, and preach the gospel to every 
creature. (Mark, 16th. Ch., 15th. vs.) And in the last chapter 



358. CREATION AND FORMATION. 



of Luke, 46 to 51 vs., we have these words :" And said unto them, 
Thus it is written, and thus it behooved Christ to suffer, and to 
rise from the dead the third day: And that repentance and re- 
mission of sin should be preached in his name among all nations, 
beginning at Jerusalem. And ye are witnesses of these things. 
And behold, I send the promise of my Father upon you : but tar- 
ry ye in the city of Jeruslem, until ye be endued with power 
from on high. And he led them out as far as Bethany : and he 
lifted up his hands, and blessed them. And it came to pass, 
while he blessed them, he was parted from them, and carried up 
into heaven.' 

And thus Jesus was parted from them; He had been their good 
shepherd while He was with them in the flesh, and the promise 
was that He would still be with them in spirit, but not in body. 
He prepared the way of holiness for them that love Him to 
walk therein. He established His work on earth; and "He 
that descendeth (that is in lower parts af the earth at his death,) 
is the same also that ascendeth up far above all heavens, 
that he might fill all things." (Ephesians, 4th. Ch., 10th. vs.) 
We are indebted to Him ; and as Paul says, "Now then we are em- 
bassadors for Christ, as though God did beseech you by us: we 
pray you in Christ's stead, be ye reconciled to God." (2nd. Cor., 
5th. Ch., 20eth. vs.) 

"But if our gospel be hid, it is hid to them that are lost : In 
whom the god of this world hath blinded the minds of them 
which believe not, lest the light of the glorious gospel of Christ, 
who is the image of God, should shine unto them. For God, 
who commanded the light to shine out of darkness, hath shined 
in our hearts, to give the light of the knowledge of the glory of 
God in the face of Jesus Christ." (2nd. Cor., 4th. Ch., 3 -4 -6th. 
vs.) Yes this glorious gospel is given us for what it is worlh, 
and it is worth more than the whole world. It teaches us what 
the mysteries of the kingdom of heaven are. It shows us our 
duty to God, "Who also hath made us able ministers of the new 
testement; not of the letter, bat of the spirit: for the letter kill- 
eth, but the spirit giveth life. (2nd. Cor., 3rd. Ch., 6th. vs.) 
"And Jesus Christ, the righteous, is the propitiation for our sins; 
and not for ours only, but for the sins of the whole world. (See 



CREATION AND FORMATION. 359. 



1st. John, 2nd. Ch., 1st.- 2nd. vs.) 

And Pan! says, "To wit, that God was in Christ, reconciling 
the world unto himself, not imputing their trespasses unto them, 
and hath committed unto us the word of reconciliation, (2nd. 
Cor., 5th. Ch., 19th. vs.) The word of reconciliation, the gospel, 
which is committed unto those who trust in God, and live up to 
his precepts. For those who trust in Him, *"Hehath quickened, 
who were dead in trespasses and sins; "and as Paul says, 
"Wherein time past ye walked according to the course of this 
world, according , to the prince of the power «>f the air, the spirit 
that now worketh in the children of disobedience: Even when 
we were dead in sins, hath quickened us together with Christ,* 
That in the ages to come he might shew the exceeding, riches of 
his grace, in his kindness toward us, through Christ Jesus." 
(Eph., 2nd. Ch., 1, 2, 5, 7th. vs.) 

Oh, what a sweet consolation, to those who walk in the light; 
They shall see and enjoy the richness of his grace. "To the in- 
tent that now unto the principalities and powers in heavenly 
places might be known by the church the manifold wisdom of 
God According to the eternal purpose which he proposed in 
Jesus Christ our Lord." (Eph., 3rd. Ch., 10 - 11th. vs.) And 
a^ain Paul says, "But we speak the wisdom of God in a mystery, 
even the hidden wisdom which God ordained before the world 
unto our glory; Which none of the princes of this world knew : 
for had they known it, they would not have crucified the 
Lord of glory. But as it is written, Eye hath not seen, nor 
ear heard, neither have entered into the heart of man, 
the things which God hath prepared for them that love him. 
But God hath revealed them unto us by his Spirit: for the Spirit 
searcheth all things, yea, the deep things of God. (1st. Cor., 2nd. 
Ch., 7, 8, 9, 10th. vs.) 

Yes Paul, you are right; for Christ says, "Unto you it is given 
to know the mysteries of the kingdom of heaven." "I have 
promised you ,TTe says, ihe comforter ; and when he comes he 
will teach you all things whatsoever I have told you. (See St. John 
14th. Ch., 26th. vs.) And this promise was fulfilled ; and then the 
command was, "Go teach all nations; teach all creatures; teach 
them to observe all things whatsoever I have commanded you. 



860 CREATION AND FORMATION. 

(See Matt., 28th. Ob., 19-20eth. vs.) All this Paul faithfully 
did; and in his epistie to the church at Corinth, He says, "For 
ye see your calling, brethren, how that not many wise men af- 
ter th 3 flesh, not many mighty, not many noble are called: 
For it is written, I will destroy the wisdom of the wise, and will 
bring to nothing the understanding of the prudent. God is 
faithful, by whom ye were called unto the fellowship of his Son 
Jesus Christ our Lord." (1st. Cor., 1st. Ch-, 26, 19, 9th. vs.) 
And in another one of his epistles, exhorting the brethren to be 
strong in Christ, says, "For I would that ye knew what great 
conflict I have for you, and for them at Laodicea, and for as 
many as have not seen my face in the flesh j That their hearts 
might be comforted, being knit together in love, and unto all 
riches of the full assurance of understanding, to the acknowledge- 
ment of the mystery of God, and of the Father, and of Christ; 
In whom are hid all the treasures of wisdom and knowledge." 
(Col., 2nd. Ch., 1, 2, Brd. vs.) 

Paul assures us, that the mysteries of the kingdom of heaven 
are for us to know, and that we should not lack, but have 
faith, and study to show ourselves approved unto God a workman 
that needeth not be ashamed, rightly dividing the word of truth. 
And to rightly divide the word of truth, is to know our duty; 
to know the mysteries of the kingdom of heaven; and to know 
these things, it is our duty to proclaim them abroad. For Paul 
says, "For I would not, brethren, that ye should be ignorant of 
this mystery, lest ye should be wise in your own conceits, that 
blindness in part is happened unto Isreal, until the fulness of the 
Gentiles be come in. And so all Isreal shall be saved:"* 
(Eomans, llth. Ch., 25 -26th. vs.) 

Yes, blindness in part, hath happened to Isreal; and this we 
know, by rightly dividing the word of truth. Christ's death 
and resurrection has led us into the morning of heavenly light. 
The Holy Word was given, not only to a few, but to the whole 
world, that we should know all there is in it. But many 
have fallen short of this glory, and have become wandering spirits. 
To him that believes on the Lord Jesus Christ, all doubts vanish 
away, and the doubtful reasonings of his mind are forever sealed. 
The holy apostles of old were more than conquerers in the name 



CREATION AND FORMATION. 361. 

of him, who died for a lost and ruined world. When the promis- 
ed messenger came, then the gloom of untold ages was lost in 
victory. That ancient nation of the social under world, number, 
ed with the beasts, came forth at the command of the Son of 
God, unto the resurrection of eternal life : and He made them 
heirs of God, and joint heirs with himself. Gog and Magog, 
came forth, and he made them the Sons of God, even all they 
that believed on his name. 

AU this is made very plain, and whatsoever Jesus spake unto 
his disciples before his death, is confirmed by them in their 
writings of Him after his ascension on high ; nothing of what 
Jesus said and done while in the flesh, was ever in the dark, es- 
pecially if it was the Father's will to have it come abroad ; and 
Luke, in speaking of the formality of things concerning Jesus, 
before and after the crucifiction, says, "The former treatise have 
I made, O Theophilus, of all that Jesus began both to do and 
teach, Until the day in which he was taken up, after that he 
through the Holy Ghost had given commandments unto the 
apostles whom he bad chosen : To whom also he shewed himtelf 
alive after his passion, by many infallible proofs, being seen of 
them forty days, and speaking of the things pertaining to the 
kingdom of God : " (Acts, 1st. Ch., 1 - 2 - 3rd. vs.) 
These instructions confirm with the word and works of Christ 
before his death ; and he instructed them in things pertaining to 
the kingdom of God. If those mysteries were not for us to 
know, Jesus would have been honest enough to have told us so 
from the very beginning; but contrary to that, He says, "Un 
to you it is given to know the mysteries of the kingdom of heav- 
en, but unto them that are without, all these things are done in 
parables." Jesus ever kept them in remembrance of the fact 
that to them the promise was, and also to their children and 
their children's children. Also he assured them, that not many 
days after his death, the comforter would come, and bring all 
things to their remembrance whatsoever he had told and com- 
manded them j and his command was, "Go and teach all nations 
baptizing them in the name of the Father, and of the Son, and of 
the Holy Ghost." (See Matt., 18th. Ch., X9th. vs.) 
And they went fourth, and preached every where, the Lord work- 



362 CREATION AND FORMATION. 

ingwith them, and confirming the word with signs following. 
(Mark, lQth. Ch., 203th. vs.) < k And when the day of Pentecost 
was fully come, they were all with one accord in one place. 
And suddenly there came a sound from heaven as of a rushing 
mighty wind, and it filled all the Louse where they were sitting. 
And there appeared unto them cloven tongues like as of fire, 
and it sat upon each of them, t And they were all filled with the 
Holy Ghost, and began to speak with other tongues, as the 
spirit gave them utterance. And there were dwelling at Jeru- 
salem Jews, devout men, out of every nation under heaven." 
(Acts, 2nd. Ch., 1 ,2; 3, 4/ 5th. vs.) 

True, this was a marvelous thing, especially to those devout men 
in 'Jerusalem ; for every man heard them speak in his own lan- 
guage; and when this was noised abroad, a great multitude 
came together; and they were amazed, and some of them were 
in doubt, and others mocked and laughed, saying, "They are full 
of new wine." "But Peter, standing up with the eleven, lifted 
up his voice, and said unto them, ye men of Judea, and all ye 
that dwell at Jerusalem, be this known unto you, and -hearken to 
my words; For these are not drunken, as ye suppose, seeing it 
is but the third hour of the day. But this is that which was 
spoken by the prophet Joel, and it shall come to pass that in 
the last days, saith God, L will pour out my spirit upon all flesh : 
and your sons and your daughters s.hall prophesy, and your 
young men shall see visions, and your old men shall dream 
dreams: And on my servants and on my hand-maidens I will 
pour out in those days of my spirit ; and they shall prophesy :" 
(Acts, 2nd. Ch., 14, 15, 16, 17, 18th. vs.) 

The seventeenth verse has reference to the Jews, the eighteenth 
verse has reference to the Gentiles. What a wonderful doctrine 
for an unlearned man, like as was Peter, to preach. But this 
is easily accounted for, when we reflect upon what God has said, 5 
how that He has hid those things from the wise and prudent, and 
hast revealed them unto babes. But, all these signs and wonders, 
which were wrought by the apostles, on the day of Pentecost, 
through the power of the Holy Ghost, do not end with them, 
then and there, nor even yet in the length of their days that they 
were to live on earth ; hut in tin's same second chapter of Acts, 



CREATION AND FORMATION. 363. 

we have a- prophesy, which reaches unto the time of Ghrist's 
second coming. 

And this it is. "And 1 will shew wonders in heaven above, 
and signs in the earth beneath ; blood, and fire, and vapour of 
smoke : The sun shall be turned into darkness, and the moon in- 
to blood, before that great and notable day of the Lord come. 
And it shall come to pass, that whosoever shall call on the name 
of the Lord shall be saved." (Acts, 2nd. Oh., 19, 20, 21st. vs.) 
Comentators say, that the sun and moon were "emblems" of the 
civil government of the Jews, which should be overthrown and 
destroyed before that great and notable day, when the Lord 
should appear for the first time for the salvation of his friends, 
and the destruction of his enemies. 

This is another false idea; G-od says that, He will show wonders 
in heaven above, and signs in the earth beneath. And when he 
says that the sun shall be turned into darkness, and the moon in- 
to blood, He does not have reference to the Jewish emblems: 
this is an absurd idea. What has Jewish "emblems" got to do with 
the wonders, that shall be seen in the heaven above ; these wonders 
and signs have not yet been ; if so, then these Jewish emblems are 
come to naught: the one has been turned to blood, the other, into 
darkness. When did this happen ? where is the history that gives 
the full particulars if it ? Some one must have seen those emblems 
when they were in the last stage of consumption. How did they 
look ? Was one black and one red ? Perhaps it is not meant these 
Jewish emblems have yet been dilapidated, but that they will 
come to naught at some future time. 

Then they still exist do they? And God is miracuously holding 
them alive, so that at some future day, he may pour out his 
wrath and indignation upon them. Ah, dear reader, this won't 
do. God's ways are not man's ways. True, generally speaking, 
he has brought many nations to naught. The last days are now, 
even now, and how much longer they will last, is more than any 
man can tell; but "the last day" is spiritually set apart from the 
ordinary days, and is the great and notable day of the Lord, 
when those great signs and wonders shall be, and all nations 
shall behold their God with fear and trembling, and the good 
and the bad shall be separated; for the last days are ended. 



364. CREATION AND FORMATION. 



This is the doctrine of the bible; it is the teachings of Jesus 
Christ. 

And his apostles were omnipotently inspired to preach the same. 
And Peter said, "Ye men of Isreal, hear these words; Jesus of 
Nazareth, a man approved of God among you by miracles and 
wonders and signs, which God did by him in the midst of you, as 
ye yourselvf s also know: Him, being delivered by the determin- 
ate counsel and foreknowledge of God, ye have taken, and by 
wicked hands have crucified and. slain: Whom God hath raised, 
up, having loosed the pains of death:* This Jesus hath God rais- 
ed, up, whereof we all are witnesses. Therefore being by the 
right hand of God exalted, and having received of the Father the 
promise of the Holy Ghost, he hath shed forth this, which ye 
now see and hear. Therefore let allthe house of Isreal (the 
Mosaical Jews) know assuredly, that God hath made that same 
Jesus, whom ye have crucified, both Lord and Christ. Now 
when they heard this, they were pricked in their heart, find said 
unto Peter and to the rest of the apostles, Men and brethren, 
what shall we do ? Then Peter said unto them, Eepent, and be 
baptized every one of you in the name of Jesus Christ for the 
remission of your sins, and ye shall receive the gift of the Holy 
Ghost. For the promise is unto you, und your children, and to 
all that are afar off, even as many as the Lord our God shall call. 
(Acts, 2nd. Ch., 22, 23, 24, 32, 33, 36, 37, 38, 39th. vs.) 
The promise was not only to the apostles, but it reaches to all 
the world; it reaches the Gentiles. God through Christ called 
them; yet Peter did not understand it so, on the day of Pente- 
cost; for if some one of those wise men of Jerusalem, on the day 
following, would have said to Peter, do the Gentiles come in Y 
He would have answered, no. For many days after, when God 
let the sheet down from heaven to show him they were to come 
in, he even said to God, "not so Lord." Peter still wanted to 
claim them as not a people; but Christ had promised to teach them 
all things, and bring all things to their remembrance whatsoever 
he commanded them, and this point God reveale I first to Peter at 
the house of Cornelius, (See Acts, 10th. Ch.) then Peter was en- 
dued with the knowledge and wisdom, that made him an able 
minister to answer the above question when asked, as we see in 



CREATION AND FORMATION. 865. 

the eleventh chapter of Acts, when the apostles accused him of 
going in unto men uncircumcised, and eat with them. 
This knowledge also made him willing to unlock heaven's bright 
hope, and swing open the door of faiih unto the Gentiles, as Christ 
had given him the keys. And this was when and where the 
great secret was made known, which had been kept secret from 
the beginning of the world; This was the gift of the Holy Ghost, 
to make known these things; and it fulfilled it's office work, at 
the house of Cornelius, just the same as it did on the day of Pen- 
tecost. The distinction which the bible makes between the Holy 
Ghost, and the gift of the Holy Ghost, is not clearly understood; 
many will say to you, the gift, and the Holy Ghost, are the same. 
That is a wrong impression, placed upon the minds of the people. 
We remark, the Jews had this spirit before Christ came to earth ; 
you will find this to be true in this language to satisfy the weary 
*"take not thy Holy Spirit from me." (51st. Psalm, 11th. vs.) 
Also, "where is he that put his Holy Spirit within him ?" (Isai- 
ah, 63rd. Ch., 11th vs.) 

And many other passages are found to show that the Jews had 
this spirit before Christ came to earth as man ; but the gift of 
the Holy Ghost, is, first, the love of God shed abroad in our 
heart; second, endueing them with power; third, to teach them 
all things which Christ had taught them while he w T as with them 
on earth. It is true, that the Gentiles had to be given this spirit 
at Christ's death ; but while that is true, the Holy Ghost had 
with them it's office work to do, in sheding upon them the gift 
of love, the endowment with power, the teaching of all things; 
and this remark had it's public starting point at the house of 
Cornelius, which brought to Peter's mind these words of Christ, 
*"John indeed baptized with water; but ye shall be baptized 
with the Holy Ghost." (Acts, 11th. Ch., I7th. vs.) 
Here is just where Peter learned that Christ had spoken this to 
thf m in a parable, and that it had reference to the Gentiles; no 
wonder then that the eyes of the Jews were blinded; when his 
disciples and apostles did not clearly understand his parables. 
This was the will of the Father; so that the Gentiles might re- 
ceive the gift of the Holy Ghost. This was a great mystery ; the 
very chief of mysteries; the bringing in of the Gentiles, and the 



366. CREATION AND FORMATION. 



making of them a chosen nation. O, how plain the language of 
Christ is to the true follower of Christ; by it, he is steered clear 
of the Eocky Mountains of doubt, through the beautiful plains of 
light, appeasing the desire of the heart, by the rippling waters of 
life, as they come gliding along the silvery cord of time. And 
to satisfy the weary and worn traveler on his way, to 
brighter days above. In this path of golden thought, we desire 
to keep the reader's mind ever drifting, untill the golden shore 
is gained, and our earthly armor we have laid by. 



Great is the mystery of godliness, 
Says our blessed Lord in his word. 

In God, who was made manifest, 
Through Christ, our blessed Lord. 

This mystery is now cleared away, 
By the messenger of peace and love. 

The spirit that taught the apostles to say, 
The Savior has risen, and gone far above. 

The Gentiles created anew in him, 

His own flesh being the vail. 
Freed the Jew from that misery and sin, 

That came by the mingling with Baal. 

This has been a mystery for ages, to all. 
But now it is all very bright, 

By dividing the word, and following Paul 
And saying, we are willing to do right. 

Then drink of the rippling waters and live, 
And gain thee a home of the blest. 

A crown of life to tou he will give, 
And a home, a home of sweet rest. 



CREATION AND FORMATION. 367 



So that we may fully understand the scripture, as God has 
given them to us, it will be necessary for us to go down deeper 
into the philosophy of this point, that we have had before you 
in our last remarks ; seeing that what we have said would be suf- 
ficient, yet it can be more fully set forth, which we shall now en- 
deavor to do ; and to do this we shall first take up the works of 
the Lord, through Peter. At the house of Cornelius, Peter was 
"lodging with one Simon the tanner, whose house was by the 
seaside : and it came to pass, on a certain day, that he went up 
on the housetop to pray; and it was about the sixth hour; while 
there, he became very hungry; and would have eaten, but while 
they made ready, he fell into a trance; and saw heaven opened, 
and a certain vessel descending unto him, as it had been a great 
sheet, kint at the four corners, and let down to earth ; where on all 
manner of four-footed beasts of the earth : and wild beasts, and 
creeping things, and fowls of the air. And there came a voice 
to him, rise, Peter ; kill, and eat. But Peter said, not so, Lord ; 
lor I have never eaten anything that is common or unclean. 
And the voice spake unto him again the second time, what God 
hath cleansed, that call not thou common ; th-s was done thrice ; 
and the vessel was received up again into heaven." (See Acts, 
10th. Ch.,6th. to 19th. vs.) 

After God had shown Peter all this, he still doubted what it all 
meant; and while he was thinking over the matter, "Behold the 
men which were sent from a man called Cornelius, a centurion 
of the band, called the Italian band, and they made inquiry for 
Simon's house, and asked whether Simon, whose surname was 
Peter, was lodged there; and while Peter thought on the vision, 
the spirit said unto him, *"Behold, three men seek thee. Arise 
therefore, and get thee down, and go with them, doubting noth- 
ing : for I have sent them. 

Then Peter went down to the men which were sent unto him 
from Cornelius, and said, *"Behold, I am whom ye seek ; what 
is the cause wherefore ye are come ?" and they told Peter their 
errand, and then he took them in, and the next day following, 
he went away with them. And as Peter came into the house, 
Cornelius met him, and fell down at his feet and worshiped him ; 
But Peter lifted him up, and said unto him, * "Stand up ; I my- 



368. CREATION AND FORMATION. 

self also am a man." And Peter found there, miny that had 
come together ■ "And tie said unto them, Ye know how that it is 
an unlawful thing for a man that is a Jew to keep company, or 
come unto one of another nation ; but God hath shewed me that 
I should not call any man common or unclean. Therefore came 
I unto you without gainsaying, as soon as I was sent for: I ask 
therefore for what intent ye have sent for me ?" (See Acts, 10th. 
Ch.) Before we gc any farther, we wish to pretend you with a 
few things that is connected with this portion of scripture. 

First, we learn from Peter's own language, one great fact 
which we have set forth from the very beginning of this work, 
and that is the unlawful thing, or the mingling of the Jew with the 
Gentiles. This always had been the forbidden fruit, because the 
Gentiles were an unclean people; as they were without a living 
soul: and upon those grounds, God commanded the Jews not to 
mingle with them; this middle wall was torn down by Christ; 
and in the scripture referred to above, we learn that God makes 
this truth plain to Peter, by the sheet which he let down from 
heaven, with all manner of fourfooted beasts, and wild beasts. 
Those wild beasts representing the Gentiles ; so that Peter would 
learn that God had cleansed them. 

And in order to accomplish this end, after the sheet had been 
let down, God said to Peter, "arise Peter; kill and eat;" Peter's 
reply was, "not so Lord, nothing common or unclean hath entered 
into my mouth." Then God said, "What I have cleansed, that 
call not thou common, or unclean." (Acts, 10th. Ch.) This 
positive declaration from God, teaches Peter a lesson. 
First, that God had cleansed the Gentiles ; second, that the Gen- 
tiles are no more an unclean people, which brings from the lips of 
Peter, this language; "what was I that I could withstand God. 
Now I percieve that God is no respector of person." That unto 
the Gentiles, he has granted repentance unto life ;" yes, this 
learned Peter , their robes had been washed, and made white in 
the blood of the Lamb. 

And knowing that Christ had given him the keys of the king- 
dom, he was willing to open the doors of faith to them ; and this 
haviug been accomplished by him at the house of Cornelius. 
Christ then makes choice of Paul, for an apostle of the Gentiles, 



CREATION AND FORMATION. 369. 



and a minister of the gospel of uncircumcision. Peter, himself 
was an apostle and minister of the gospel of circumcision. 
Wherefore Cornelius said to Peter, "Four days ago I was 
fasting until this hour, and at the ninth I prayed in my house 
and, behold, a man stood before me in bright clothing, and said, 
Correlius, thy prayer is heard, and thine alms are had in remem- 
brance in the sight of God. Send therefore to Joppa, and call 
hither to Simon, whose surname was Peter; he is lodged in 
the house of one Simon a tanner by the seaside: who, when he 
cometh, shall speak unto thee. Immediately therefore I sent to 
thee; and thou hast well done that thou art come. Now 
therefore are we all here present before Clod, to hear all things 
that are commanded thee of God. Then Peter opened his 
mouth, and said, Of a truth I perceive that God is no respecter of 
persons: But in every nation he that feareth him, and worketh 
righteousness, is accepted with him." 

(Previous to this, Cornelius had been a good man, and one that 
feared and prayed much to the God of the Jews; but he never 
had as yet been purified. That purification had to come through 
the blood of Christ; and at his own house, while Peter was yet 
with him, this promise came, and he and his household were 
saved, from that vt?ry hour; and Peter preached unto them the 
word of God, saying,) "The word which God sent unto the 
children of Isreal, preaching peace by Jesus Christ : (he is Lord 
of all : ) That word, I say, ye know, which was published 
throughout all Judea, and began from Galilee, after the baptism 
which John preached; And he commanded us to preach to the 
people, and to testify that it is he which was ordained of God to 
be the Judge of quick and dead. To him give all the prorhets 
witness, that through his name whosoever beleiveth in him 
shall receive remission of sins. While Peter yet spake these 
words, the Holy Ghost fell on all them which heard the word. 
And they of the circumcision which believed were astonished, as 
many as came with Peter, because that on the Gentiles also was 
poured out the gift of the Holy Ghost." (Acts, 10th. Ch. ) 
Now it is evidently true, that on the day of Pentecost, this secret 
was not yet made known to the apostles; the promise was, that 
when the comforter came, he should bring all things to their re- 



370. CREATION AND FORMATION. 

membrance whatsoever Christ had told them : but that promise 
did not say that they should know all things in one day. That 
promise is a little older than some people may think; for Peter 
did not know that the Gentiles were to be brought in, until God 
made it known to him. 

This was partly made known while he was on the housetop; 
and after he reached the house of Cornelius, he then fully 
understood the great secret, and said "Of a truth, I perceive that 
God is fro respecter of persons." Then Peter was fully prepared 
to answer the question, whether the promise extended unto the 
Gentiles; that it was to them and was also to their children, 
and to all that believe on the word of God, and trust in Jesus, 
the Savior of the world. After Peter ends his mission with Cor- 
nelius he returns to Jerusalem again, to them of his own nation, 
And no sooner had he got there, than they accused him of being 
with the Gentiles, saying, "Thou wentest in to men uncircumcis- 
ed, and didst eat with them. Then Peter had to rehearse the 
matter from the beginning, and expounded it by order unto them. 
And then he went on to tell them all about his past experience, 
and how that, while he was in Joppa, he saw in a vision, when 
he was on the housetop, a certain vessel descend, as it had been 
a great sheet let down from heaven ; and when he had fastened 
his eyes upon it, he saw thereon all manner of beasts of the earth, 
four-footed beasts, and wild beasts, and fowls of the air; and a 
voice from heaven told him to arise, kill and eat; but he refused, 
for he said that he had never eaten any thing that is common or 
unclean. 

Then the voice spake unto him again, "What God hath cleans- 
ed that call not thou common." All this was done thrice, and then 
the vessel was drawn up into heaven. And while he was ponder- 
ing over what the vission might mean, behold, three men that 
were sent from Cornelius, came unto the house where Peter was, 
and he says, "The spirit bade me go with them, nothing doubt- 
ing ; moreover these six brethren accompanied me, and we enter- 
ed into the man's house: and he shewed us how that he had 
seen an angel in his house, which stood and said unto him, Send 
men to Joppa, and call Simon, whose surname is Peter; Who 
shall tell thee words, where by thou and all thy house shall be 



CREATION AND FORMATION. 371. 



saved. And as I began to speak, the Holy Ghost fell on them, 
as on us at the beginning. Then remembered I the word of the 
Lord, how that he said, John indeed baptized with water; but 
ye shall be baptized with the Holy Ghost. Forasmuch then as 
God gave them the like gift as he did unto us, who believed on 
the Lord Jesus Christ, what was I, that I could withstand God? 
When they heard these things, they held their peace, and glori- 
fied God, saying, Then hath God also to the Gentiles granted 
repentance unto life." (See Acts, 11th. Ch.) 

Yes, God granted unto the Gentiles eternal life; and this promise 
had been laid up in store for them, for i many ages. Before 
Christ parted with his disciples, he promised that he would send 
them the comforter when he went away; and he charged them to 
tarry in Jerusalem, until they were endued with power from on 
high, and then they should go forth and teach all nations. And 
to Peter he said, *"When thou art converted, strengthen thy 
brethren." (Luke, 22nd, Ch., 32nd. vs.) 

And when the day of Pentecost had rolled around, the 
promise came, and they all were blessed with that heavenly 
power ; and they went forth preaching in the name of the Lord 
Jesus Christ. They preached among the Jews only ; for they 
had not yet been reminded of the fact that the Gentiles were to 
be brought into the sheepfold. As Peter was commanded to 
strengthen his brethren after his convertion, so also was he com- 
manded to go to the Gentiles, and open to them the door of 
faith ; for he had the keys, and Ghrist had promised him. (See 
Matt., 16th. Ch., 19th. vs.) 

"And when Peter saw what had been done for the Gentiles, 
he was fully prepared, then, to say that unto the Gentiles the 
promise was. The Apostles never believed, previous to this, that 
the Gentile's were to be added unto the Lord. Jesus had told them 
before his death, when he sent them out to preach, not to gi> 
in the way of the Gentiles." (See Matt., 10th. Ch., 5-6th. vs.) 

And under such a command as this, which was then a wise one 
we are not at a loss to account for their not going among the Gen- 
tiles, or even for not believing that the promise was also to 
them. But it was all made plain to them after they had heard 
Peter's report; and they saw the true light as plainly as did 



872. CREATION AND FORMATION. 

Peter himself, and they rejoiced and glorified God. Well they 
might, when the great curse had been removed, and the middle 
wall had been torn down; and repentance unto life was granted 
unto the Gentiles. We have previously spoken upon this point; 
but it is a good old story, therefore we will tell it again. 
'Kepetance granted unto life." 

What does this mean ? It simply means that the Gentiles were 
once without repentance, and without life; and as soon as life 
was given them, repentance was added unto that life. Christ 
says,"lfl had not come and spoken unto them, they had not had 
sin. If I had not done among them the works which no other 
man did, they had not had sin :* (St. John, 15th. Ch., 22-24th.vs.) 
While they wore the cloak of sin, they had no sin; that is, they 
were not held accountable, simply because they were without a 
living soul : and when Christ come he took this cloak away; and 
then sin stood before them in it's most horrid form, and repen- 
tance was added unto life, and they were made accountable 
agents to God, through the blood of Christ. 

There is nothing truer than that the Gentiles were once with- 
out a living soul. Listen to what Paul says about that, "Where- 
fore remember, that ye being in time past Gentiles in the flesh, 
who are calledUncircumcision by that which is called the Circum- 
cision in the flesh made by hands ; That at that time ye were 
without Christ, being aliens from the commonwealth of Isreal, and 
strangers from the covenants of promise, having no hope, and 
without Gcd in the world: But now, in Christ Jesus, ye, who 
sometime were far off, are made nigh by the blood of Christ. 
For he is our peace, who hath made both one, and hath broken 
down the middle wall of partition between us; " (Eph., 2nd. Ch., 
11, 12, 13, 14th. vs.) 

So now, the Gentiles having become a people of God, they 
are alike destined to eternal life, and the promise is to them, 
the same as to the Jewish nations; and the promise is, "Unto yen 
it is given to know the mysteries of the kingdom of heaven." 
They are made nigh to God through the blood of Christ; and 
the blood is the life. (See Gen., 9th. Ch.,4th. vs. also 1st, Ch. 4th. 
to 9th. vs.) And John says, "In him was life; and the life was 
the light of men : " ect. Hence, through Christ's blood, they 



_/ 



CREATION AND FORMATION. 373. 



obtained life by the spirit of God. And in harmony with what 
Paul says concerning the Gentiles, "For we are his workmanship, 
created in Christ Jesus unto good works,"* and, *"are made 
nigh by the blood of Christ. For through him we both have 
access by one Spirit unto the Father." (Eph., 2nd. Ch. 10, 13, 
18th. vs.) "That in the dispensation of the fulness of times he 
might gather together in one all things in Christ,"* (Fph., 1st. 
Ch., 10th. vs.) 

Hence, Peter speaks, and says, "Wherefore, beloved, (He 
speakes to the Gentiles,) seeing that ye look for such things, 
be diligent that ye may be found of him in peace, without spot, 
and blameless. And account that the long suffering of our Lord 
is salvation ; even as our beloved brother Paul also according to 
the wisdom given unto him, hath written unto you; As also in 
all his epistles, speaking in them of these things; in which are 
some things hard to be understood, which they that are unlearn- 
ed and unstable wrest, as they do also the other Scriptures, unto 
their own destruction." (2nd. Peter, 3rd. Ch., 14, 15, 16th. vs.) 
O how true. They that wrest, in expounding the Holy Writ, do 
so to their own destruction. 

The way modern commentators explain the Holy Word, it is 
all wrest, from beginning to end. They commence gradually, 
and divide little by little, and keep on going, until they are 
altogether lost, and know not what to do. No one will get 
lost if he rightly divides the word of truth; rightly dividing 
the word of truth, brings to light things that are hid. It is not 
necessary that the present generation of advanced thinkers 
should go seeking knowledge outside of the Bible, in order to 
learn the mysteries of the kingdom of heaven: if they do, they 
will utterly fail. 

God's word is all we need, and without it we can know nothing. 
God showed Peter in a vision that the Gentiles were to come in. 
That was over eighteen-hundred years ago. That same vision 
we have today, in print. Therefore it is not necessary to leave 
the Bible to get bible knowledge ; for if we do, we will come back 
without it. This truth we tell plainly. In the 21st. verse of 
the 32nd. chapter of Deuteronomy, we have a prophecy which 
sets forth the coming in of the Gentiles; the latter part of the 



374. CKJflATION AND FORMATION. 

verse reads, * "I will move them to jealousy with those which 
are n/ia people; I will provoke them to anger with a foolish 
nation/' 

And to this, agree the words of Peter, after God through 
Christ had performed this work. Now then, how could anj T one 
learn what this prophecy means by going to his history? This 
is just the way people get lost, especially bible readers. They 
seek for truth, where there is no truth. If one has the deposition 
to study the Holy Word, let him show by his fruits that he is a 
workman unto God, and hath nothing to be ashamed of, rightly 
dividing the word ol truth. If we do not do the Bible this 
one justice, we are persecutors of th^ word of God, Just the 
same as Saul (who now is called Paul) was a persecutor of the 
early followers of Christ. 

He afterward became a christian disciple of Christ, for the 
express purpose to be a light, and an apostle for the Gentiles, 
and undoubtedly the bible reader is well acquainted with the 
early character of this man, how that he went to the chief rulers 
and asked for letters to Damascus, to the synagogues. Those 
letters, were letters to show that he was sent, and had a right to 
bind all the christains* he found, and bring them to Jerusalem. 
And as he journeyed, he came near Damascus, and suddenly there 
shined round about him, a light from heaven, and he fell to the 
earth, and he heard a voice saying, "Saul, Saul, why persecutes! 
thou me ? " 

And he said, "Who art thou, Lord?" and the Lord said, "I 
am Jesus whom thou persecutest; it is hard for thee to kick a- 
gainst the pricks," And he trembling, and astonished, said, 
"Lord, what will thou have me to do ?" And the Lord said un- 
to him, "Arise, and go to the City, and it shall be told thee what 
thou must do." So they that were with Saul, led him to the 
City, and he was there three days without sight, neither did he 
eat nor drink. And in Damascus there was a man named 
Ananias; and to him the Lord appeared in a vision, and bid him 
arise, and go to the house of Judas, and inquire for Saul, for, says 
the Lord, behold, he prayeth,and hath seen in a vision, a man 
named Ananias coming in, and putting his hand on him, that he 
might receive his sight. 



CREATION AND FORMATION. 875. 



Then answered Ananias, Lord, I have heard by many, of this 
man, how much evil he hath done to the saints in Jerusalem; and 
here he hath authority from the chief priests to bind all that 
call on thy name. But the Lord said unto him, Go thy way: 
for he is a chosen vessel unto me, to bear my name before the 
Gentiles, and kings, and children of Israel. For I will show him 
how great things he must suffer for my name's sake, "And 
Ananias went his way, and entered into the house : and putting 
his hands on him, said, Brother Saul, the Lord, even Jesus, that 
appeared unto thee in the way as thou earnest hath sent me, 
that thou mightest receive thy sight, and be filled with the Holy 
Ghost. And immediately there fell from his eyes as it had 
been scales: and he received sight forth-with, and arose, and was 
baptized. And then he tarried a few days in Damascus, with 
the disciples. And straightway he preached Christ in the syna- 
gogues, that he is the Son of* God. "(See Acts, 9th. Ch.) 

Paul's conversion was a singular one. And to go anywhere 
but to the Bible, how could you learn any thing about it. Paul 
had not the privilege, the twelve apostles had, of knowing 
Christ ; they was with Him during his ministerial life, and Paul 
was not; yet he had as great a work to perform, as they had; 
therefore, Christ had to bring him in, just as he did, and commit 
unto him, the gospel of uncircumcision, as he did the gospel of 
circumcision unto Peter. And when Christ committed unto 
Peter, this charge, He also gave him the keys, that he should 
unlock *"the door of faith unto the Gentiles. (Acts, 14th. Ch., 
27th. vs.) 

And this ht? did at the house of Cornelius. And after this had 
been, then Paul came in as their leader. He was chosen by 
Christ, that he might * "bear his name before the Gentiles.*" 
This was Paul's mission, and it was the reason why he was 
chosen the way he was; *"to be a light to the Gentiles."* (Acts, 
13th. Ch., 57th. vs.) "To open their eyes, and turn them from 
darkness to light, and from the power of Satan unto God,"* 
(Acts, 26th. Ch., 18th. vs.) 

Paul was especially chosen for this purpose ; and for this 
reason it becomes necessary for us, that we should particularly 
notice his works among the Gentiles, and see the contrast of 



876. CREATION AND FORMATION. 



them, from those of Peter to the Jews; For after we have once 
rightly divided the word, we will find great truth, and mighty 
deeds manifested in Paul, before the Gentiles in his ministry; 
but before these things were done by him, he first had to preach 
to the Jews, that the words of Christ might be fulfilled. 
Wherefore, he said to the Jews, *"It was necessary that the 
word of God should first have been spoken to you; Bat seeing 
ye put it from you, and judge yourselves unworthy of everlasting 
life, lo, we turn to the Gentiles. Acts, 13th. Ch., 46th. vs.) 
For so the Lord hath said, *"I have set thee to be a light to the 
Gentiles, that thou shouldest be for salvation unto the ends of 
the earth. And when the Gentiles heard this, they were glad, 
and glorified the word of the Lord : and as many as were ordain- 
ed to eternal life believed/' (Aets, 13th. Ch., 47-48th. vs.) 

We have now before us the Apostle, that bore before the Gen- 
tiles the word of truth and preached unto them, the name of 
Jesus ; and in him and Peter, we have the difference between the 
Jews and the Gentiles, as it still exists; and this difference is 
only in the way of worship. Peter had to open the door of 
faith to the Gentiles, and outside of this, his mission was to the 
Jews; and Paul's mission was, to bring the Gentiles out of dark- 
ness into light, and to be a leader for them. He starts out upon 
his laborous task: he preaches Christ and him crucified, to them; 
The mysteries begin to unfold; and the dark gloomy shroud of 
superstition begins to rise from off the nation; the vail is slowly 
removing from off the minds, save where the law is read, there 
the vail still remains. 

This vail was Christ in the flesh, bringing in the Gentiles, 
and the secret kept hid for ages and ages; for the Jews could 
not see how that God was going to provoke them to jealousy 
with a people which were not a people; hence, God manifested 
in the flesh was that vail. (See Hebrews, 10th. Ch., 20eth. vs.) 
Many of the wise men of old, utterly failed to see through this 
vail. But many Jews there are to day, that can't see beyond 
the vail. But to them that believe on the Lord Jesus Christ, 
the vail is removed, the middle wall is torn down, and there is 
no more of the abominable thing, as Paul so plainly teaches. 
And with his teachings, we shall endeavor to confirm what we 



CREATION AND FORMATION. 877, 



have previously set forth, from the patriarchs and prophets of 
old ; for this is rightly dividing the word of truth, and setting 
forth the gospel of circumcision and uncircumcision. 

The portions of scripture we have dealt with in the Old 
Testament, we labored hard to make plain, and also so far as we 
have went in the New Testament, including Christ, and his 
chosen apostles, while he was yet with them in the flesh. 
(This flesh or vail we will speak of in the future.) Paul, in 
setting these mysteries before the world, comes out very plain ; 
And God prepared him for this holr mission among the Gentiles 
and in the preperation for the great work set before him, he 
was caught up in the third heaven, and heard the unspeakable 
words of God ; and he was with Christ, and saw him as one born 
out of due season; for his was a great mission on earth, and he 
had to be fully prepared for it. 

Hence, his knowledge came from on high. And on they 
go, from place to place preaching the word of God, and confirm- 
ing the souls that believe. And at last they return to Antiocb, 
from whence they had been recommendfd to the grace of God, 
for the work which they fulfilled. The work which they done 
was among the Gentiles. And when they had reached Antioch, 
they gathered the church together, and they rehearsed all that 
God had done with them, and how he had opened the door of 
faith unto the Gentiles. (See Acts, 14th. Ch., 26-27th. vs.) And 
when Paul and Barnabas had preached the w r ord of God at this 
place, they were confronted by an opposite doctrine ; for unto 
Paul and his companion, was given to preach the gospel of 
uncircumcision. Their antagonists taught right the opposite, 
as we see. 

"And certain men which came down from Judea, taught the 
brethren, and said, Except ye be circumcised after the manner 
of Moses, ye connot be saved/' (Acts, 15th. Ch., 1st. vs.) (Now 
this was a great question of doctrine for Paul and Barnabas to 
contend with ; ) "When therefore Paul and Barnabas had no 
small dissension and disputation with them, they determined 
that Paul and Barnabas, and certain other of them, should go up 
to Jerusalem unto the apostles and elders about this question. 
And being brought on their way by the church, they passed 



378. CREATION AND FORMATION. 



through Phenice and Samaria, declaring the conversion of the 
Gentiles : and they caused great joy unto all the brethren. 
And when they were come to Jerusalem, they were received of 
the church, and of the apostles and elders, and they declared all 
things that God had done with them." (Acts, 15th. Oh., 2, 3, 
4th. vs.) 

"And even now, in Jerusalem, they found men to contend 
with them on this great question. For there arose up certain 
of the sect of the Pharasees which believed, saying, that it was 
needful to circumcise them, (the Gentile converts) and to com- 
mand them to keep the law of Moses. And the apostles and elders 
came together to consider the matter. And when there had been 
much disputing, (it came Peter's turn to have something to say, 
as he was the one that opened the door of faith to the Gentiles,) 
Peter rose up, and said unto them, Men and brethren, ye know 
how that a good while ago, God made choice among us, that the 
Gentiles by my mouth, should hear the words of the gospel, and 
believe. And God, which knoweth the hearts, bare them witness, 
giving them the Holy Ghost, even as he did unto us: And put no 
difference between us and them, purifying their hearts by faith." 
(See Acts, 15th. Oh.) 

Therefore, Petrr brings those things to their remembrance, 
and many other things he had spoken unto them; their dissimi- 
larity was broken up, and they wrote letters to Antioch, and 
they sent two of their own brethren to carry them, showing the 
Gentile brethren, that they approved of the doctrine which Paul 
and Barnebas preached to them. This was great joy to the Gen- 
tiles. So now, passing over a great deal of Paul's life among 
the Gentile brethren, we find him falsel} 7 accused, and delivered 
up to King Agrippa, just what Christ had said; "For I will 
shew him how great things he must suffer for my name's sake." 
(Acts, 9th. Ch,, 16th. vs.) 

"Then Agrippa said unto Paul, Thou art permitted to speak 
for thyself. Then Paul stretched forth the hand, and answered 
for himself: I think myself happy, king Agrippa, because I shall 
answer for myself this day before thee, touching all the things 
whereof T am accused of the Jews: Especiallj^ because I know 
thee to be expert in all customs and questions which are among 



CKEATION AND FOKMATIOJN. 379. 



the Jews: wherefore I beseech thee to hear me patiently. 
(Acts, 26th. Oh., 1, 2, 3rd. vs.) 

Then Paul goes on tc explain these thing and he says, "And now 
I stand and am judged for the hope of the promise made of God 
unto our fathers : Unto which promise our twelve tribes, instant- 
ly serving God day and night, hope to come. For which hope's 
sake, king Agrippa, I am accused of the Jews." (Acts, 26th. Ch., 
6-7th. vs.) Yes Paul was accused by his own nation, and falsely 
accused at that. He served God just as God wanted him tr. 
And he also tells the king how that he often persecuted the 
christians, and punished them in every synagogue, an^ compelled 
them to blaspheme, because he was exceedingly mad against 
them. And he did every thing he could to erace from the minds 
of the people the name of Jesus. But now he can't do enough 
for the gjory of God. He is ready to die in the name of that, 
same Jesus, whom he formerly persecuted. 

On his way to Damascus, with his heart filled with murder, 
and with the intent to destroy those new converts in Christ, he 
was confronted by our Lord, and the deathly plague was stayed; 
and he himself, became one of the chosen, that he might be an 
instructor tc the people which sat in darkness. And he 
preached Christ and him crucified, and also that he was the first 
to rise from the dead, to show light unto the people, and unto 
the Gentiles; and unto the Gentiles, Paul's mission was. And 
in the eighteenth verse of this same twenty-sixth chapter of 
Acts, Paul confirms the word elsewhere written ; that the people 
which sat in darkness saw great light: and to them that sat 
in the region, and shadow of death, which was the sinning Jews, 
great light sprang up; alJ this Paul makes plain: and he goes 
back into the dark recesses of the past, and brings Christ forth 
from the prophecies, " as a Lamb slain from the foundation of the 
world." 

And Christ himself said, "I come not to call the righteous, 
but sinners to repentance." And in speaking of the Gentiles he 
says, "Other sheep I have which are not of this fold, them also 
must! bring, and there shall be one fold, and one shepherd." 
And concerning the unbelieving Jews, that rejected Christ, and 
found fault with his apostles, Paul speaks and says, "*"Well spake 



880. CREATION AND FORMATION. 



the Holy Ghost 07 Esaias the prophet unto our fathers, Saying, 
Go unto the people, and say, Hearing ye shall hear, and shall 
not understand; and seeing ye shall see, and not perceive: For 
the heart of this people is waxed gross, and their ears are dull 
of hearing, and their eyes have they closed; lest they should 
see with their eyes, and hear with their ears, and understand 
with their heart, and should be converted, and I should heal 
them. (Acts, 28th. Ch., 25, 26, 27th. vs.) 

Also in connection with this scripture, compare Isaiah, 6th. 
Ch., 9th. vs., Jeremiah, 5th. Ch., 21st. vs. and Matt, 13th. Ch., 14- 
15th. vs. In all this Paul agrees with what the other apostles 
say concerning this thing that has happened to Israel, and he 
positively states, "Be it known therefore unto you, (speaking to 
the Jews) that the salvation of God is sent unto the Gentiles, 
and that they will hear it." (Acts, 28th. Ch., 28th. vs.) Now 
this is plain talk, and yet it was necessary for Paul to use such 
plainness of speech : for he was, on this occasion, speaking to 
those Jews, that hated the very name of Jesus: but Paul's great 
work was among the Gentiles. That was his field of labor. In 
his first epistle to the Gentile brethren at Eome, he says, "Now 
I would not have you ignorant, brethren, that often- 
times I purposed to come unto you, that I might have 
some fruit among you also, even as among other Gentiles." 
(Rom, 1st. Ch., 13th. vs.) 

Now then while the scripture plainly tells us that these Gen- 
tile brethren, to whom Paul addresses his epistle, were the make- 
up of the church at Rome; we cannot receive the opinion which 
commentators have given. They say that the church of 
Rome, was the makeup of both Jews and Gentiles: this could 
not be true, if Paul's language is worth anything. (Rom., 1st. 
Ch., 13th. vs.) "Now I would not have you ignorant, brethren, 
that oftentimes I purposed to come unto you, but was let hither- 
to, that I might have som<- fruit among you also, even as among 
other Gentiles." 

This proves beyond a doubt, that they were Gentiles ; the only 
Jews that could have belonged to the church of Rome, would 
have to be the dispursed ones that were among the Gentiles. 
There is no doubt, but some few of such Jews were in the church 



CREATION ANL> JTUKMAT1UM. 381 



at Eorae, but the main body was Gentiles, and by Paul it was 
considered a Gentile church. Hence, he said, "*that he might 
have some fruit among them, as other Gentiles." The Mosaical 
Jews were blinded, they could not accept Him; Nor could they 
believe the doctrine, of him being Christ. Therefore, they would 
not worship Him, or in his name, under such teachings. But then 
as well as now, they are looking for that promise. (See Acts, 
26th. Ch., 7th. vs.) And upon these grounds we cannot receive 
such doctrine, that those Jews were mixed up with the church 
of Rome; but it is reason, and it is Bible, to say the dispursed 
Jews that were at Rome, belonged: far in Christ is where that 
class of Jews found redemption. Wherefore, there is no need 
of any one stumbling over this point. Paul makes this to plain 
in the language above quoted. And then again, upon this point, 
"Unto which promise our twelve tribes, instantly serving God 
day and night, hope to come.*" (Acts, 26th. Ch., 7th. vs.) 
Paul in this tells us the Jews are serving God day and night, 
hoping to come to this promise; then in Paul's time, as well as 
today, the Jews served God under the Mosaical law, with the 
hope of a brighter day, and that hope in the proper time, will 
bring them from under the blindness unto the promise, which 
awaits them at the fullness of the Gentiles, when to thenl the 
promised Masiah will appear. 

But to further prove our point, we shall direct the reader's 
mind 10 Romans, 11th. Ch., 13th. vs. "For I speak to you Gen- 
tiles, inasmuch as I am the apostles of the Gentiles, I magnify 
mine office :" Beyond a doubt then, the church at Rome was 
made up of Gentile believers. Paul, in addressing them, would 
have us distinctly understand, that he was speaking to the 
Gentiles, so that they, oi we, could not help but see the difference 
he made between the two nations. And in this epistle to the 
Romans, he spake to them a great deal about the Jews, so that 
the word of truth might be rightly divided. But many have 
wandered away from the old path of truth which Christ purchased 
and sealed with his blood : "and professing themselves to be 
wise, they become fools, and changed the glory of the incor- 
ruptable God, into an image made like to eorruptable man; 
hence, they shall be judged according to the deeds done in the 



882. CREATION AND FORMATION. 



body; that is God in that day shall judge the secrets of men, 
(Gentiles) by Jesus Christ according to Paul's gospel. (See 
Eomans, 2nd. Ch. 16th. vs.) 

And yet, while Paul is so definite in speaking to the Gen- 
tiles, he speaks many things to them, as we have before stated, 
about the Jews, or concerning the Jews, and shows that while 
they may be proferssors of the law, and having the form of cir- 
cumcision, yet may be far from being a real Jew, at heart j even 
while serving God under the law, they must obey that law by 
faith in Christ. In Christ, the htart must be circumcised; or in 
other words, the heart must be purified through faith, or by 
faith, in Him : and that faith must not as Paul says, in speaking 
to the Gentiles, "That your faith should not stand in the wisdom 
of men, but in the power of God." (1st. Cor., 2nd. Ch., 5th. vs.) 
And in the verses above and below this fifth verse, he says, 
"And my speech and my preaching was not with enticing words 
of man's wisdom, but in demonstration of the spirit and of 
power: (4th. vs.) Howbeit we speak wisdom among them that 
are perfect : yet not the wisdom of this world, nor of the princes 
of this world, that come to nought : But we speak the wisdom 
of God in a mystery, even the hidden wisdom, which God ordain- 
ed before the world unto our glory ; Which none of the princes 
of this world knew : for had they known it, they would not have 
crucified the Lord of glory. But God hath revealed them unto 
us by his Spirit : for the Spirit searcheth all things, yea, the deep 
things of God." (6, 7, 8, 10th. vs.) 

This brings us back to the mysteries that Paul revealed 
unto the Gentiles, over eighteen-hundred years ago, and with 
them it remains to know the mysteries of the kingdom of heaven 
to day, even all they that believe the word of truth, and put 
their trust in Jesus, the Saviour of the world. And in another 
one of Paul's epistles, he, speaking to the Gentile brethren, and 
assuring them of that unity of spirit, which must exist between 
Christ's followers, says, "For I would that ye knew what great 
conflict I have for yon, and for them at Laodicea, and for as 
many as have not seen my face in the flesh ; That their hearts might 
be comforted, being knit together in love, and unto all riches of 
the full assurance of understanding, to the acklowledgement of the 



CREATION AND FORMATION. 383. 

mystery of God, and of the Father, and of Christ; In whom are 
hid all the treasures of wisdom and knowledge." (Col., 2nd. Ch., 
i, 2' 3rd. vs.) 

Now in this portion of scripture, Paul plainly shows us that 
the mysteries are to be known to the Gentile brethren, to whom 
he addressed this epistle. And again in his epistle to the Eph- 
csians, he reminds them of their redemption through the blood 
of Christ, and the forgiveness of sins, which was the great mys- 
tery, and says, "Wherein he hath abounded toward us in all wis- 
dom and prudence; Having made known unto us the mystery 
of his will, according to his good pleasure which he hath purposed 
in himself: 7 ' (Eph., 1st. Ch., 8-9th. vs.) 

And again, he says, "For I would not, brethren, that ye 
should be ignorant of this mystery, lest ye should be wise in 
your own conceits, that blindness in part is happened to Isreal, 
until the fulness of the Gentiles be come in." Nevertheless, 
after all of Paul's teachings to us, there are thousands and mill- 
ions that do not understand, that blindness in part is happened 
to Isreal. They plainty understand that such a statement is 
made in the scripture, but seem to be very ignorant of its intrin- 
sic value and worth ; but the time will come when they shall 
know, and that will be at the consumation of the world. That 
is at the second advent of Christ to earth ; when all Isreal shalt 
be saved (that is, all that believe, and obey God s law, which he 
has given to them.,) at that time the promise to them will be 
fulfilled, and all ganglings, fightings, disputings, fraudulent 
schemes, devices and surmisings will forever cease on this side 
of the grave, and be forever carried down the dark streams of 
night into everlasting silence. 

The Jews then who are under the law, and are serving God 
are not promiseless, neither are they castaways. Paul asked 
this question, and answered it in such a way that he cannot be un- 
derstood ; he says, "Hath God cast away his people ? God forbid. 
But rather through their fall salvation is come to the Gentiles 
to provoke them to jealously. God hath not cast away his 
people, which he foreknew. Wot ye not what the scripture 
saith of Elias? how he maketh intercession to Gcd against Israel, 
saving, Lord, they have killed thy prophets, and digged down 



384. CREATION AND FORMATION. 

thine altars; and I am left alone, and they seek my life. But 
what saith the answer of Go 1 unto him ? I have reserved to my- 
self seven thousand men, who have not bowed the knee to the 
image of Baal. Even so then at this present time also there is 
a remnant according to the election of grace. What then ? 
Isreal hath not obtained that which he seeketh for ; but the 
election (the flection is the Gentile World in general) hath ob- 
tained it, and the rf st were blinded. According as it is written, 
God hath given them the spirit of slumber, eyes that they should 
not see, and ears that they should not hear; unto this day. 
(Yes, (rod through Christ, blinded them.) And David saith, 
Let their table be made a snare, and a trap, and a stumbling- 
block, and a recompence unto them : Let their eyes be dark- 
ened, that they may not see, and bow down their back alway." 
(See Bom., 11th. Oh., 1st. to 10th vs.) 

The prophecies always state that Isreal shall be provoked 
to jealousy with a people which are not a people, a foolish nation. 
All this has been fuelled. And Esaias, the prophet, says, "I 
was found of them that sought me not; I was made manifest 
unto them that asked not after me ; " ect. The Gentiles were 
the ones that found the Saviour; and their riches was the dimin- 
ishing of Isreal ; and the diminishing of Isreal at our Lord's 
first appearance, gives them the promise at his second comming. 
For Paul says, "Now if the fall of them be the riches of the 
world, and the diminishing of them the riches of the Gentiles; 
how much more their fullness ? For I speak to you Gentiles, 
inasmuch as I am the apostle of the Gentiles, I magnify mine 
office : If by any means I may provok^ to emulation them which 
are my flesh, and might save some of them." (Bom., 11th. Ch., 
12, 13, 14th. vs.) 

By this Paul means that, as he is an apostle of the Gentiles, 
yet a Jew, he might, through his preachings and great success 
among them, persuade some of his own brethren, the Jews, to 
partake of the Saviours blessing, especially make them zealous 
of the law. Yet while he might save a few, by getting them to 
believe in this way of Christ's, through the will of God, he 
could not pursuade them all to so live ; for God is holding them 
back until the fulness of the Gentiles be come in; "And so all 



CREATION ANL> FORMATION. 385. 



Isreal shall be saved: *"For if the casting away of them be the 
reconciling of the world, what shall the receiving of them 
be, but life from the dead? For if the first fruit be holy, the 
lump is also holy : and if the root be holy, so are the 
branches. And if some of the branches be broken off, and thou, 
being a wild olive tree, wert grafted in among them, and with 
them partakest of the root and fatness of the olive tree; Boast 
not against the branches. But if thou boast, thou bearest not 
the root, but the root thee/' (Eom., 11th. Ch., 26, 15, 16, 17, 
18th. vs.) 

(Paul cautions the Gentiles against boasting; that is, they 
are not to do this : for thc-y were like unto the wild olive tree, 
and were graffted in contrary to nature. Therefore they should 
nol boast, nor think themselves above the Jews ; for, when it 
comes right down to practical reasoning, the Jews are by far, the 
most holy: therefore, boast not against the branches, says Paul.) 
"Thou wilt say then, The branches were broken off, that I 
nrght be graffted in. Well ; because of unbelief they were broken 
off, and thou standest by faith. Be not highminded, but fear ; 
For if God spared not the natural branches, take heed lest he 
also spare not thee. For if thou wert cut out of the olive tree 
which is wild by nature, and wert graffted contrary to nature 
into a good olive tree; how much more shall these, which be the 
natural branches, be graffted into their own olive tree? (Eeally 
Christ is their own, for he was the seed of David ; He is their 
king, yet they know it not; but they will know him by and by. 
But, at the present, they are,) As concerning the gospel, they 
are enemies for your sakes: but as touching the election, they 
are beloved for the Father's sakes." (Eom., 11th. Ch., 19, 20, 
21, 24, 28th. vs.) 

They are beloved for the Father's sake. Most assuredly 
they are, for he formed them for his own glory. But he has 
darkened their eyes for a season, that through them the Gentiles 
might be saved. And the great mystery that has hung over the 
world for untold ages, were the blinding of the Jews, and the 
bringing in of the Gentiles. And Paul says that they were by 
nature wild, and were graffted in contrary to nature. Therefore, 
you Gentiles must not boast against the natural branches. And 



386. CREATION AND FORMATION. 

turning to the fifteenth chapter of Eomans, we hear Paul saying, 
"Now I say that Jesus Christ was a minister of the circumcision 
for the truth of God, to confirm the promises made unto the 
fathers : And that the Gentiles might glorify God for his mercy ; 
as it is written, For this cause I will confess to thee among the 
Gentiles, and sing unto thy name. And again he saith, Eejoice, 
ye Gentiles, with his people. And again, praise the Lord, all 
ye Gentiles ; and loud him, all ye people. And again, Esaias 
saith, There shall be a root of Jesse, and he that shall rise to 
reign over the Gentiles ; in him shall the Gentiles trust." (Eom. 
15th. Ch., 8, 9, 10, 11. 12th. vs.) 

Now Paul says that Christ was a minister of the Jews, or of 
the circumcision ; meaning the same thing. He was made a 
minister of the circumcision for the truth of God, to confirm the 
promise made unto the fathers, and that the Gentiles might 
glorify him for the mercy showed them. And, as Paul continu- 
es to say, "Now the God of hope fill you with all joy and peace in 
believing, that ye may abound in hope, through the power of 
the Holy Ghost." (Eom/ 15th. Ch., 13th. vs.) 

"Now to him that is of power to establish you according to 
my gospel, and the preaching of Jesus Christ, according to the 
revelation of the mystery, which was kept secret since the world 
began, But now is made manifest, and by the Scriptures cf the 
prophets, according to the commandment of the everlasting God, 
made known unto all nations for the obedience of faith : To 
God only wise, be glory through Jesus Christ for ever." (Eom., 
16th. Ch., 25, 26, 27th. vs.) 

"Be it known therefore unto you, that the salvation of God 
is sent unto the Gentiles, and that they will hear it." (Acts, 
28th. Ch., 28th. vs.) And again, Paul says, "Let a man so 
account of us, as of the ministers of Christ, and stewards of the 
mysteries of God." (1st. Cor., 4th. Ch., 1st. vs.) 

"For we are his workmanship, created in Christ Jesus unto 
good work«, which God hath before ordained that we should 
walk in them. Wherefore remember, that ye being in time past 
Gentiles in the flesh, who are called Uucircumcision by that 
which is called the circumcision in the flesh made by hands; 
That at that time ye were without Christ, being aliens from the 



CREATION AND FORMATION. 38" 



commonwealth of Isreal, and strangers from the covenants of 
promise, having no hope, and without God in the world : But 
now, in Christ Jesus, ye who sometime were far off are made 
nigh by the blood of Christ. For he is our peace, who hath 
made both one, and hath broken down the middle wall of 
partition between us;" (Eph., 2nd. Ch., 10, 11, 12 13 14th. vs) 
Yes, the Gentiles were the workmanship of Christ, created in him 
unto good works, and through his blood are made nigh unto 
God. 

And Paul speaks again, and says, "For this cause I, Paul, 
the prisoner of Jesus Christ for you Gentiles, If ye have heard of 
the dispensation of the grace of God which is given me to you- 
ward : How that by revelation he made known unto me the 
mystery ; as I wrote afore in few words; Whereby, when ye read, 
ye may understand my knowledge in the mystery of Christ, 
Which in other ages was not made known unto the sons of men, 
as it is now revealed unto his holy apostles and prophets by 
the spirit; That the Gentiles should be fellow heirs, and of the 
same body, and partakers of his promise in Christ by the gospel :" 
(Eph., 3rd. Ch., 1, 2, 3, 4, 5, 6th. vs.) 

Now as Paul assures us that the mysteries was made known 
unto him, by the spirit of God, so also he assures us that we 
are to know the mysteries of the kingdom of heaven, which were 
kept secret from the foundation of the world, that is, the Gentiles 
receiving eternal life : Yet the learned men, nowadays, tell us 
that the Holy Word is full of deep mysteries. The Holy Word 
is a mystery to them that mix it up with history and false sciences. 
If men wish to understand the Bible, and to know the mysteries 
that are contained in it, they have got to study the Bible; and 
ask God for the light of his Holy Spirit to shine upon it. These 
mysteries were made known to the apostles, by the spirit. And 
Paul was made a prisoner of Jesus Christ for the Gentiles, that 
they should be fellow heirs of the same body, and partakers of 
the promise in Christ, by the gospel ; "and he was sent to preach 
among the Gentiles, the unsearchable riches of Christ; and to 
make all men see what is the fellowship of the mystery, which 
from the beginning of the world hath been hid in God, who 
created all things by Jesus Christ; to the intent that now unto 



888. UKEATIOJS AND FORMATION, 



the principalities and powers in heavenly places might be known 
unto the church, the manifold wisdom of God, according to the 
eternal purpose which he purposed in Christ Jesus our Lord." ect. 
(See Eph., 3rd. Ch.) 

This scripture is so plain, that even a child can understand 
it. Yet if there be any that do not yet see the true light, they 
are like unto those of whom the prophet speaks of as not under- 
standing; and they say, "*Prophesy not unto us right things, 
speak unto us smooth things,*" (Isaiah, 30eth. Ch., 10th. vs.) 
To rightly divide the word of truth, which is our object in view, 
is to prophesy smooth things; and is to make the Bible plain to 
evf-ry one. And when the reader sees the truth and plainness 
of the Bible, he will also see the absurdity of the false teachings 
of the great men. 

For they study, not for the truth, but for the glory they 
receive of men, for their elevation, and the mighty dollar. 
The truth of God's Holy Word is hid from such men; and never 
will they receive the true light until they are willing to receive 
God, and take him as their guide instead of man. Paul was a 
very humble servant of God, and he believed God, and he preach- 
ed the mysteries of God. In one of his letters to the Ephesians, 
he exhorts them to pray always for themselves, and also for 
him, that utterance may be given him, that he may open his 
mouth boldly, and make known the mystery of the gospel. (See 
Eph., 6th. Ch., 19th. vs.) 

Now this mystery, he says, should be made known to all 
men, (not a few,) that they might see what is the fellowship of 
the mystery, which from the beginning of the world, had been 
hid in God. Not from the time, or the beginning after the flood, 
nor from Jacob's time when he sojourned down into the land of 
Egypt, nor from Moses, leading the children of Israel forth into 
1 he promised land; but from the beginning of the world after 
the fall of Adam. From this on begins the mystery of God; 
that in the course of time the Ger tiles should be made fellow-heirs 
and of the same body, f.nd partakers of his promise in Christ by 
the gospel; and purified by the spirit, with the addition of 
repentance granted unto life. 

And the Gentile world is Christ's church on earth. Yet 



CREATION AND FORMATION. 389 



this church has badly fallen away, and has come short of the 
original glory, with which it was originally crowned. Christ 
gave his life for the purification of this church, but the trustees 
thereof have made it a den of thieves and robbers. When Christ 
came into the world the sinners and the ungodly men were the 
first to accept him ; as it is written by the prophet Esaias, saying, 
"In that day shall there be a highway out of Egypt to Assyria, 
and the Assyrian shall come into Egypt, and the Egyptian into 
Assyria, and the Egyptians shall serve with the Assyrians. 
In that day shall Israel be the third with Egypt and with Assyria, 
even a blessing in the midst of the land : Whom the Lord of 
hosts shall bless, saying, Blessed be Egypt my people, and 
Assyria the work of my hands, and Israel mine inheritance." 
(Isaiah, 19th. Ch., 23, 24, 25th. vs.) 

Now it may be well for us to make a few explanations upon 
the above quoted scripture. Although we have previously given 
a few comments on the same, but it will do no harm to give 
them again. As the Lord has given, we give, and as he divides 
his own word sr do we the same. Now the Egyptians are the real 
Gentiles; the Isrealites the real Jews, and the Assyrians are the 
mingled people, or in other words, we may call them Gentile-Jews. 
(Spoken of in Nehemiah, 13th. Ch., 23rd. vs.) But, saj^s one, 
God calls the Egyptians his people. Yes, that is true; for this 
is the idea set forth in the prophecy; but take notice : that same 
prophecy says, "In that day, ect.", which includes within itself 
a time that is not as yet, but is to be at some future time ; and 
in that day that is to come, the Egyptians shall be called the 
people of God. 

But first God has got to purify them before they shall be 
called his people. They were called his people after Christ 
died and purchased them with his own blood, and not before . 
That is, they were not called his chosen people until after Christ 
sent them the Holy Ghost; then they were, as Peter said, "A 
chosen generation, a royal priesthood, a holy nation, a 
peculiar people, that they should show forth the praises of him 
who called them out of darkness into his marvelous light. In 
time past they were not a people, but are now the people of 
God." And they have only gained this inheritance through Jesus 



390". CliEATIUJN AMD FORMATION. 



Christ, the righteous. And they stand by faith. The above 
prophecy was fulfilled after the death of Christ. 

And the Gentiles were the first to accept Christ. And the 
prophet "Hosea" in speaking ©f the day that shall come and 
bring salvation and joy and peace to the Gentile world says, "*and 
it shall come to pass, that in the place where it was said unto 
them, Ye are not my people, there it shall be said unto them, Ye 
are the sons of the living God." (Hosea, 1st. Ch., 10th. vs.) 
Now this prophecy in the strict sense of the term, is applied to 
the Assyrians, or the mingled people; but then they belonged 
to the Gentile world, and their redemption came through Christ. 
Before this they were not called the chosen people of God; 
simply because they had mixed themselves up with the Gentiles. 
Both Assyrians and Egyptians were numbered alike, and Christ 
became their stay and staff. 

And Israel shall be third, says the prophet; that is, they 
shall be the third to receive Christ. And Christ himself said, 
"The first shall be last, and the last shall be first." Now this 
means that as Israel is the first in order in God's kingdom on 
earth, they shall be the last to receive Christ. The Gentiles 
received him first, or more properly speaking, received him be- 
fore the Mosaical Jews, for really the mingled people received 
him first, the Gentiles next, and Israel to be the third. Israel's 
time is yet to come. The first shall be last. Christ and the 
Gentile world are, today, a great wonder in Israel. And this 
also was prophesied by the prophet, saying, "Behold, 1,(1, 
Christ) and the children whom the Lord hath given me are for 
si^ns and for wonders in Israel from the Lord of hosts, which 
dwelleth in mount Zion." (Isaiah, 8th. Ch., 18th. vs.) 

And then in the sixth and eighth verses of the ninth chapter, 
the prophet says, "For unto us a child is born, unto us a son is 
given: and the government shall be upon his shoulder: and his 
name shall be called Wonderful, Councellor, The mighty God, 
The everlasting Father, The Prince of Peace. The Lord sent 
a word into Jacob, and it hath lighted upon Isreal." Now this 
word that has lighted upon Israel, is the blindness that has 
happened to them. And this also is in the prophecies. And 
another prophecy there is, that sets forth Christ's coming to the 



CREATION ANi> FORMATION. 391. 



Gentile world j and it thus reads, "Behold, I have given him for 
a witness to the people, a leader and commander to the people. 
Behold, thou shalt call a nation that thou k no west not, and 
nations that knew not thee shall run unto thee, because of the 
Lord thy God, and for the Holy One of Israel; for he hath 
glorified thee/' (Isaiah, 55th. Ch., 4-5th. vs.) 

"*The Gentiles shall come unto thee from the ends of the 
earth, and shall say, Surely our Fathers have inherited lies, 
vanity, and things wherein there is no profit." (Jeremiah ,16th. 
Ch., 19th. vs.) And in speaking of Israel, the prophet says, 
"Israel is swallowed up: now shall they be among the Gentiles 
as a vessel wherein is no pleasure. I have written to him the 
great things of my law, but they were counted as a strange thing." 
(Hosea, 8th. Ch., 8-12th. vs.) Therefore, "Kejoice not, O Israel, 
for joy, as other people: for thou hast gone a whoring from thy 
God, thou hast loved a reward upon every corn-floor." (Hosea, 
9th. Ch., 1st. vs.) 

Why was Israel not to rejoice like others? they, were God's 
chosen people. Well, because they were not like other people, 
they were held to give an account to God for what they did; 
The Gentiles were not, for the reason before stated in this work. 
The Jews were destined to eternal life, the Gentiles were not. 
Hence the Jews committed sin whenever they transgressed, as 
in the above stated wrong or in violating any part of God's law. 
Therefore, in regard to the great sin, God says, "The high places 
also of Aven, the sin of Israel, shall be destroyed : the thorn and the 
thistle shall come upon their altars; (the Gentiles shall come up 
on the altars of the Jews.) and they shall say to the mountains, 
Cover us ; and to the hills, Fall on us. O Israel, thou hast 
sinned." (Hosea, 10th, Ch., 8-0th. vs.) 

And for this reason, God brought light and judgement to 
the Gentiles, and granted them repentance, and said that they 
should be his people, and that He would be their God. but to 
the Jews, He says, '*I, even I, will tear and go away ; I will 
take away, and none shall rescue him. I will go and return to 
my place, till they acknowledge their offense, and seek my face ; 
in their affliction they will seek me early." (Hosea, 5th., Ch., 
14-15th. vs.) 



392. CREATION AND FORMATION" 



The time when He came, and tore, and went away, was 
when he came and blinded the eyes of the Jews, by parables; 
and in this their affliction, he left them and went away to his 
place again until they would seek him : and he says, in their 
affliction they will seek him early, for the time must come, when 
they will say, "Come, and let us return unto the Lord: for he 
hath torn, and he will heal us; he hath smitten, and he will bind 
us up. After two days will he revive us: in the third day he 
will raise us up, and we shall live in his sight." (Hosea 6th Ch., 
1, 2nd vs. ) Therefore, seek the Lord, while he may be found. 
Call upon him while he is near; O! let the wicked forsake his 
ways, and the unrighteous man his thoughts, and return unto the 
Lord: for he will have mercy and abundantly bless you, by 
fully trusting in Him, for his promises are sure. For as the 
rain and snow cometh from heaven, a?id returneth not thither, 
but watereth the earth, that it bringeth forth fruit and seed to 
the sower, and bread to the eater; so shall this word be, that 
goeth forth out of his mouth ; it shall not return to him void, 
but it shall accomplish that which he pleases, and profit in 
that where unto it was sent. So then the Jews are in the dark 
for a little season, and abideth without a shepherd. Grod said 
to them, "For a small moment have I forsaken thee; but with 
great mercies will I gather thee. In a little wrath I hid my 
face from thee for a moment; but with everlasting kindness will 
I have mercy on thee, saith the Lord thy Redeemer." (Isaiah, 
54th. Ch., 7-8th. vs.) 

And as the Psalmist says, "For his anger endureth but a 
moment; in his favour is life : weeping may endure for a night, 
but joy cometh in the morning." (30eth. Psalm, 5th. vs.) Now 
the above scripture alludes to the present condition of Israel; 
there has been among them a great falling away from their Re- 
deemer; and the prophecies to this effect have been fulfilled. 
And now comes the question. (The question means, how long 
will Israel be forsaken?) or in the language of Christ, "Then 
said I, Lord, how long? And he answered, Until the cities be 
wasted without inhabitant, and the houses without man. and the 
hind be utterly desolate f (Isaiah, 6th. Ch., 11th. vs.) 

This desolation has happened to Israel; their cities have 



CREATION AND FORMATION. 393. 



been destroyed, and their houses have been forsaken, and they, 
themselves, scattered among all nations. And again, here is a 
prophecy concerning the Gentiles; how that, before the "great 
day" comes, there shall be a falling away among them ; and this 
change is going on every day. The "great beast" is swaying 
his power, and his worshipers are falling by the thousands. It 
reads, "And the Lord have removed men far away, (that is, men 
have so corrupted their own lives, that they will not hear the 
Lord, and so he has given them over to their wicked ways.) 
and there be a great forsaking in the midst of the land. But 
yet in it shall be a tenth, (that is a tenth of the Gentile world ; 
who were sanctified, and made holy through the blood of Christ, 
for the Father's own glory.) and it shall return, and shall be 
eaten : as a teil tree, and as an oak, whose substance is in them, 
when they cast their leaves: so the holy seed shall be the sub- 
stance thereof." (Isaiah, 6th. Ch., 12-13th. vs.) 

The holy seed is Christ, in the Gentiles. Again God in 
speaking to the Jews, said, "Therefore say I unto you, The king- 
dom of God shall be taken from you, and given to a nation 
bringing forth the fruits thereof." (Matt., 21st. Ch., 43rd vs.) 
Christ at his first coming shall be taken from them, and shall be 
given for a light to the Gentiles. They are the nation spoken of, 
and in them are being fulfilled, the prophecy, that there shall 
be a falling away first, and the bringing forth of fruit to a great 
extent, has been fulfilled ; and now the falling away is fast being 
fulfilled; and IsreaPs, time of returning to their God in time of 
affliction, are nearing its morning of light. And the question 
asked by our Lord, "Then said I, Lord, how long? (That is 
how long must the eyes of the Jews remain blinded?) And he 
answereth, Until the cities be wasted without inhabitant, and 
the houses without man, and the land be utterly desolate." 
(Isaiah, 6th. Ch., 11th. vs.) 

This has to a great extent been fulfilled. When Jerusalem 
was destroyed, it was utterly destroyed, and not a Jew left there, 
and the Gentiles took posession of their altars ;This was the briers 
and thorns. This was the great mystery, that was covered up 
for so long a time; and when all is fulfilled, will be when Christ 
comes again, and until that time he says, "Bind up the the testi- 



394. CREATION AND FORMATION. 



mony, seal the law among my disciples." (Isaiah, 8th. Ch., 16th. 
And just how long this time will last no man knows; for we 
cannot measure God's time, only as it goes past. 

And when He says, "My face is hid for a little while, a mom- 
ent, only;" we know not how long that time may be. It may 
be a great many ages, and it may not. Nearly two-thousand 
years have now gone by since the crucifiction of our Lord, and 
Israel is yet in darkness. Two-thousand years is a long time 
with ns, but with the Lord it is not much. With him there is no 
division of time like as there is with man; but it is eternity 
with God. Of course, our days are all numbered while in this 
life ; and there is a time to come, when all Israel shall be saved. 
But first there must be a terrible falling away of the Gentiles. 
The prophecies to this effect are fast becoming fulfilled, and 
there is a great forsaking in the midst of the land. And the 
abomination of desolation, spoken of by Daniel, the prophet, 
standing where it ought not, must first come to pass in full; and 
it is already passed the threshold of the center. And as it is 
written by Zachriah, tne prophet, concerning blinded Israel, 
and the prosperity of the Gentiles, as they shall enjoy it, for a 
little while ; and then shall come their falling away ; so all this 
must be fulfilled before their time shall come. 

Again we learn that in a night vision, the prophet saw a 
man riding on a red horse; and he stood among the myrtle trees, 
and behind him were red horses, and speckled, and white. 
Then the prophet said, "O my Lord, what are these?" And 
the angel that talked with him, said, "I will show thee what 
these be." And the man that stood among the myrtle trees 
answered and said, "These are they whom the. Lord hath sent 
to walk to and fro, through the earth. And they answered the 
angel of the Lord, and told him that they had walked to and 
fro, through the earth ; and behold, they say, all the earth siteth 
siill, and is at rest," (This has reference to the time of the fall- 
ing away, which includes the present as well as a portion of the 
past and the future.) "Then the angel of the Lord said, O Lord 
of hosts, how long wilt thou not have mercy on Jerusa e n «nd 
on the cities of Judah, against which thou hast had indignation 
these threescore and ten years ? (These threescore and ten v<>:n>s 



CREATION AND FORMATION. 395. 



will include the time from the distruction of Jerusalem after the 
resurrection of Christ, until the City is built up again.) For 
he says, "And the Lord answered the angel that talked with 
me with good words and comfortoble words. So the angel that 
communed said unto me, Cry thou, saying, Thus saith the Lord 
of hosts ; I am jealous for Jerusalem and for Zion with great 
jealousy. And I am very sore displeased with the heathen 
(the Gentiles) that are at ease : for I was but a little displeased, 
and they helped forward the affliction. (The Gentiles are now 
helping forward the affliction of the Jews ; the darkness they 
have been placed in.) Therefore thus saith the Lord ; I am re- 
turned to Jerusalem with mercies: my house shall be built-in it, 
saith the Lord of hosts. My cities through prosperity shall be 
yet spread abroad ; and the Lord shall yet comfort Zion, and 
shall yet choose Jerusalem." (See Zachariah, 1st. Ch., 8 to 17th. 
vs.) (All these prophecies have direct reference to the mysteries 
we have been talking so much about, but now are made manifest, 
through the holy apostles and prophets by the spirit. The last 
part of the above quoted scripture has reference to the building 
up of Jerusalem and the second coming of Christ.) But we are 
not yet through talking upon this point of our subject; for we 
hear the prophet say again, "Then lifted I up mine eyes, and 
saw, and behold four horns. And I said unto the angel that 
talked with me, What be these? And he answered me, These 
are the horns which have scattered Judah, Israel, and Jerusalem, 
(as they are scattered now among all nations.) And the Lord 
shewed me four carpenters. Then said I, What come these to 
do? And he spake, saying, These are the horns which have 
scattered Judah.* But these are come to fray them, to cast out 
the horns of the Gentiles, which lifted up their horn over the 
land of Judah to scatter it." (Zachariah, 1st. Ch., 18, 19, 20, 
21st. vs.) 

These carpenters are to cast out the horns of the Gentiles, 
that have scattered the Jews. The scattering of the Jews have 
been fulfilled ; the scattering of the Gentile horns have yet to 
come before all the above scripture is fulfilled, and all will be 
finished at Christ's second coming, and the promise to the Jews 
at that time will come in. "Therefore, sing daughter of Zion," 



396. CREATION AND FORMATION. 



as it is written; For Israel hath not been forsaken, nor Judah 
of his God, of the Lord of hosts ; though their land was filled 
with sin against the Holy one of Israel." (Jeremiah, 51st. Ch., 
5th. vs.) Would it not be useless for any one to say that God 
has forsaken the Jews, when He tells us different; He has only 
blinded their eyes so that the curse might be taken away. For 
He says again, "He that scattered Israel, will gather him, and 
keep him as a shepherd does his flock." This does not look as 
though God had forsaken his Jewish people ; He only scattered 
them for a purpose, and then promises to gather them again, for 
He says in Isaiah, "Is not this the fast that I have chosen? to 
loose the bands of wickedness, to undo the heavy burdens, and 
to let the oppressed go free, and that ye break every yoke? Is 
it not to deal thy bread to the hungry, and that thou bring the 
poor that are cast out to thy house? * and that thou hide not 
thyself from thine own flesh ? Then shall thy light break forth 
as the morning, and thine health shall spring forth speedily; " 
(Isaiah, 58th. Ch., 6, 7, 8th. vs.) 

And as Jesus Himself, said, "Ye have heard how I said unto 
you. I go away, and come again unto you.*" (St. John, 14th. Ch., 
38th. vs.) And Paul, in speaking of the second coming of our 
Lord, says, "So Christ was once offered to bear the sins of many ; 
and unto them that look for him shall he appear the second 
time without sin unto salvation." (Hebrews, 9th. Ch., 28th. vs.) 
And an angel spake unto the disciples as they were beholding 
theascention of Christ, saying, "*Ye men of Galilee, why stand 
ye gazing up into heaven Y this same Jesus, which is taken up 
from you into heaven, shall so come in like manner as ye have 
f-een him go into heaven." (Acts, 1st. Ch., 11th. vs.) 

And seeing now that we have the promise, we are, as it is 
written, "Looking for that blessed hope, and the glorious appear- 
ing of the great God and our Saviour Jesus Christ; Who gave 
himself for us, that he might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of good works." 
(Titus, 2nd. Ch., 13-14th. vs.) "Wherefore gird up the loins of 
your mind, be sober, and hope to the end for the grace that is 
to be brought unto you at the revelation of Jesus Christ;" 
(1st. Peter, 1st. Ch., 18th. vs.) "Behold, he cometh with clouds; 



CREATION AND FORMATION. 897. 



and every eye shall see him, and they, also which pierced him: 
and all kindreds of the earth shall wail because of him. Even 
so, Amen." (Eev., 1st. Ch., 7th. vs.) 

But, beloved, be not ignorant of this one thing, "The Lord 
is not slack concerning his promise, as some men count slackness ; 
but is longsuffering to us-ward, not willing that any should 
perish, but that all should come to repentance. But the day of 
the Lord will come,*" (2nd. Peter, 3rd. Ch., 9-10th. vs.) "And 
when the chief Shepherd shall appear, ye shall receive a crown 
of glory that fadeth not away." (1st. Peter, 5th. Ch., 4th. vs.) 
"Cast not away therefore your confidence, which hath great 
recompense of reward. For ye have need of patience, that, after 
ye have done the will of God, ye might receive the promise. 
For yet a little while, and he that shall come will come, and 
will not tarry. (Hebrews, 10th. Ch., 35, 36, 37th. vs.) 

And, "In that day there shall bt a fountain opened to the 
house of David and to the inhabitants of Jerusalem for sin and 
for uncleanness." (Zech^riah, 13th. Ch., 1st. vs.) It is the gener- 
al received opinion, that this prophecy was fulfilled at the first 
coming of Christ, and the fountain was then opened. That is 
good, so far as it goes. That fountain was opened to the needy, 
the sinner, and the ungodly man. The Mosaical Jews did not 
receive Christ at all. He blinded their eyes that they might 
not accept him; therefore, the fountain was not opened to them. 
They are to receive Him at his second coming. "For, behold, 
in those days, and in that time, when I shall bring again the 
captivity of Judah and Jerusalem, I will also gather all nations,*" 
(Joel, 3rd. Ch., ]-2nd. vs.) 

"And I will pour upon the house of David, and upon the 
inhabitants of Jerusalem, the spirit of grace and of supplications : 
and they shall look upon me whom they have pierced, and they 
shall mourn for him." (Zech., 12th. Ch., 10th. vs.) And "When 
the Son of man shall come in his glory, and all the holy angles 
with him, then shall he sit upon the throne of his glory : 
And before him shall be gathered all nations:*" (Matt., 25th. 
Ch., 31-32nd, vs.) "Whosoever therefore shall be ashamed of me 
and of my words, in this adulterous and sinful generation, of him 
also shall the Son of man be ashamed, when he cometh in the 



39*. CREATION AMD FORMATION. 



glory of his Father with the holy angels." (Mark, 8th. Ch., 
38th. vs.) "For the Lord himself shall descend from heaven 
with a shout, with the voice of the archangel, and with the 
trump of God: and the dead in Christ shall rise first: But I 
would not have you to be ignorant, brethren, concerning them 
which are asleep, that ye sorrow not, even as others which have 
no hope. For if we believe that Jesus died and rose again, even 
so them also which sleep in Jesus will God bring with him. 
For this we say unto you by the word of the Lord, that we 
which are alive and remain unto the coming of the Lord shall 
not prevent them which are asleep. And the dead in Christ 
shall rise first. Then we which are alive and remain shall be 
caught up together with them in the clouds, to meet the Lord 
in the air: and so shall we ever be with the Lord. Wherefore 
comfort one another with these words." (1st. Thess., 4th. Ch., 
16, 13, 14, 15, 17, 18th. vs.) 

And all they that endureth unto the end shall receive a 
crown of life that fadeth not away. " But of the times and the 
seasons, brethren, ye have no need that I write unto you. For 
yourselves know perfectly that the day of the Lord so cometh 
as a thief in the night." (1st. Thess. 5th, Ch. 1, 2nd, vs.) "And 
as it is written, heaven and earth shall pass away, but not one 
iot or tittle of my word shall pass Hill all be fulfilled." Now 
then, we learn from both Old and New Testament, that there is 
a time appointed by the Lord himself, when his Son shall come 
for the second and last time, to this earth. And so all Israel 
shall be saved. "But of that time knoweth no man, no not even 
the angels in heaven ; but the Father only." 

The only way that we have to tell, or find out as near as 
possible, when our Lord shall appear, is to watch the signs. 
On one occasion Christ's disciples asked him, when he should 
come again, and what would be the sign of his coming: and He 
answered and said, "Take heed that no man deceive you; for 
many shall come in my name, saying, I am Christ; and shall 
deceive many. And ye shall hear of wars and rumours of wars ; 
see that ye be not Iroubled ; for all these things must come to 
pass, but the end is not yet. For nation shall rise against na- 
tion, and kingdom against kingdom, and there shall be famines, 



CREATION AND FORMATION. 399. 



and pestilences, and earthquakes in divers places. All these 
are the beginning of sorrows. Then shall they deliver you up 
to be afflicted, and shall kill you ; and ye shall be hated of all 
nations for my name's sake. And this gospel of the kingdom, 
shall be preached in alLthe world for a witness unto all nations; 
and then shall the end come. 

Wlien ye therefore shall see the abomination of desolation, 
spoken of by Daniel the prophet, star-d in the Holy place, who 
so readeth. let him understand. (And, as he continues to say) 
for there shall be great tribulation, such as was not since the be- 
ginning of the world to this time, no, nor ever shall be. And 
except tho'e days should be shortened, there should no flesh 
be saved ; but for the elect's sake, those days shall be shortened. 
Then if any man shall say unto you, Lo, here is Christ, or there, 
believe it not; for there shall arise false Ghrists, and false proph- 
ets, and shall show great signs and wonders ; inasmuch that, if 
it were possible, they shall deceive the very elect. Behold, I 
have told you before. Wherefore if they shall say unto you, 
behold, He is in the desert, go not forth, ect. For as the light- 
ning cometh out of the east, and shineth even unto the west, so 
shall also the coming of the Son of man be." So now we have 
the promise of our Lord's second coming, and we have the signs 
that shall be, before the great and notable day of the Lord come. 
But, before that clay, "shall the sun be darkened, and the moon 
shall not give her light, and the stars shall fall from heaven, and 
the powers of the heavens shall be shaken ; and then shall ap- 
pear the sign of the Son of Man in heaven ; and then shall all 
the tribes of the earth mourn, and they shall see the Son of Man 
coming in the clouds of heaven, with power and great glory." 
(See Matt. 24th Ch. and Mark 13th Ch.) 

Some people are impressed with the belief that at his death 
and resurrection, all the above scripture was fulfilled j and 
others say, that it was at the dey,th of the apostles. There is neith- 
er one of those opinions right; for Christ says, '-But before 
all these, they shall lay their nands on you, and persecute you, 
delivering you up to the synagogues, and into prisons, being- 
brought before kings and rulers for my name's sake." (Luke, 
21st. Ch., 12th. vs.) . Then you see before these things can come 



400. CREATION AND FORMATION. 



to pass, the apostles must suffer their hardships, even death. 
Hence, some of these signs will be just at the second coming of 
Christ; for He says, "then you will see the sign of the Son of 
man coming in the clouds." Again as we have said before, some 
are bold enough to say, that all has been fulfilled in the destroy- 
ing of the emblems or symbols of the civil government of the 
Jews. Eepresenting them as the sun, moon, and stars, that 
were to be darkened, and say this was accomplished at the de- 
struction of Jerusalem. This is false reasoning; while we have 
had many terrible wars, earth-quakes, famins, sufferings in 
various ways, and persecutions, but with all these, the sun, moon, 
and stars have never been clothed in darkness forever; nor has 
the promise been iulfilled that the powers of heaven should be 
shaken. 

At the time of the resurrection of Christ, the earth quaked, 
and the rocks were rent, but it has not reeled to and fro like a 
drunken man. But these things shall come to pass, for they 
are the signs of our Lord's second coming. And again we say 
it is true, at the death of our Lord on the cross, there were 
darkness over all the earth, from the sixth to the ninth hour. 
But this is not the darkness that Christ spake of; for he says, 
that, "these things are to come to pass after the tribulation of 
those days." Those days, and the tribulation of those days, are 
somewhat different from each other, yet they are linked together. 
For when Christ spake those words, the tribulation of those 
days had not yet come. For he says in that tribulation, "For 
then shall be great tribulations, such as was not since the 
beginning of the world to this time, no, nor ever shall be." 
(Matt., 24th. Ch., 21st. vs.) 

The worst portion of this tribulation, was at the destruction 
of Jerusalem. But it did not begin there, neither did it end 
there; for many years after the destruction of Jerusalem, the 
christsan was hunted like a wild deer of the forest: and even 
today they are persecuted, and according to the word it will be 
so even uuto the end of time. And with the beginning of this 
persecution alter the birth of Christ into the world, began the 
mourning of the tribes. Ju^t think of the great prophecy of 
Jeremiah. "In Kama was there a voice heard, lamentation, and 






CREATION AND FORMATION. 401. 



weeping, and great mourning, Rachel weeping for her children, 
and would not be comforted, because they are not." (Jer., 31st. 
Ch., 15th. vs., also See Matt., 2nd. Ch., 17-I8th. vs.) 

For Herod, when he saw that he was mocked of the wise 
men, sent out executioners through Bethleham, and all the 
coasts, and had all the children of two years of age and under, 
slain, and in this we have a world of woe. Yes, trials of cruel 
mockery on the right, and upon the left; the cross standing in 
the midst. But says our Lord and Master, there will be in those 
days such a time as never before has been seen, or will be seen 
again. And unless those days be shortened there shall be no 
flesh saved. They shall be shortened, he says, for the elect's 
sake. And then again, he says, Heaven and earth shall pass 
away, as Matthew has it, "May pass away," but my word shall 
not pass away, till all be fulfilled. But of that day and hour 
when Christ shall come, knoweth no man, no not even the angles 
in heaven. 

The Father only knows. Now then, as we have so far went 
according to the directions of Matthew, concerning our Lord's 
second appearance, let us see what Luke says in his gospel. 
Of course, Christ forewarned his disciples, of the great 
persecutions which they were to undergo, after his ascension j 
and also of the great persecutions which were to be after the 
apostles. The apostles had their share of the fiery trials of this 
life, and so has every age or nation, since that time ; but the 
end is not yet. The predictions of the fall of "Ancient Jerusalem" 
is not to be compared to the fall, or passing away of the whole 
earth, neither are we to think that such a time is nrt to come. 
It will come as a thief in the night. Our Lord says, as it is so 
recorded in Luke's gospel, "And when ye shall see Jerusalem 
compassed with armies, then know that the desolation thereof 
is nigh." 

Now this has been fulfilled; for the dilapidated ruin of 
ancient Jerusalem proves it. And it was prophesied that not 
one stone should be left upon another; this too has litterly been 
fulfilled. And furthermore, the prophecy states that in those 
days there shall be a great distress, and men shall fall by the 
edge of the sword, and they shall be led away, captives, into all 



402. CREATION AND FORMATION. 

nations, and Jerusalem shall be trodden down by the Grentiles. 
This part of the prophecy, so far as it goes, has been fulfilled. 
But persecutions and wars are still going on, every nation 
sharing in the gi;ea,t conflict. - Where '"the offensive weapons of 
war are not in use, there are strifes, and persecutions that 
come about in some other way. In a general way of speaking, 
there are prophesies from both the Old and New Testament, 
that are being fulfilled every day. There are strifes, fears, 
and conflicts all around us; but the end is not yet. The fullness 
of the Grentiles is not yet, but when this Gentile world reach the 
heights of their own corruptable ways, then we may know that 
the end is near; then look for the fulfillment of the prophecy 
which saith, "In that daj T vhere shall be signs in the sun, and 
in the moon, and in the stars; and upon the earth, distress of 
nations, with perplexity ; the sea and the waves roaring: men's 
hearts failing them for fear, and for looking after those things 
which are coming on the earth. For the powers of heaven shall 
be shaken; and then shall they, see the Son of man coming in a 
cloud, with power and great glory : and when Ibesethingsbegin 
to come to pass, then look lip, and lift up your heads; for your 
redemption draweth nigh." 

This portion of scripture gives us to understand that there 
is an appointed time for the second coming of our Lord, a>nd when 
these signs shall be, then know that the end is near. We know 
not whereto get any better evidence, touching on the nearness 
of the time of Christ's second coming, than we have gotten from 
this same 21st. Ch. of Luke. Of course, we could go on and pre- 
sent you with many unsound ideas, with many fancies, but what 
would they amount to, if we could not find any scripture to back 
us up? The world is too full of such doctrines: the*ohurchesare 
divided on those grounds; men can not cgvee, one thinks one 
way and another some other way. The Holy Bible- has thou- 
sands and millions of interpreters, and they all make- a different 
interpretation' of it. 

And this is just wiia*, keeps the masses in the dark. The 
best .way is to let God interpret his own word, or, in other 
words, let the Bible speak for itself, and then.no one needs to 
., main in the dark. If the Bible wvvd^ no many interpreters, 



CREATION AND FORMATION. 40 8. 



it is best that we throw it aside ; it is best for us, and it is best 
for oar families, and our little ones. Bat why, you may ask, is 
it best to throw the Bible aside, upon such grounds? we answer' 
if the Bible needs a thousand and one different explanations 
upon any one portion of it, it is defective; and any thing that is 
so defective as all that, is not fit for public use ; and the sooner 
it is destroyed the better. 

For the last eighteen-hundred years, the world has been 
drifting away; and this drifting away was more fully established 
in the beginning of the seventeenth century. And this has 
been the result of so many interpretations of the Bible. If men 
were only willing to let the Bible make its own interpretations, 
then there would need be no strife, doubts and fears. Under 
the present management of the word of God, we have all kinds 
of people, infidels, atheists, heretics, unbelievers and blasphemers. 
The world is so badly blocked up with creeds, and so called 
religion. faiths, that he who would do right, could not, because 
he don't know what is right. 

The Methodist Church invites him in ; why ? simply because 
it is the only true church ; they say. The Baptist Church in- 
vites him in; why? because theirs is the only true church. 
Then the Congratationalists send out their invitation ; simply 
because they think that they are the nearest right. And then 
comes the Catholic Church ; it is the oldest, and for that reason, 
the most true; and because it is the most true, every body should 
be catholics. And so it is with the hundreds of different opinions. 
The devil has a greater control over the leaders of these opinions 
than God. The devil in ide and God outside. It is no wonder 
that an honest man cannot think right, or do right. He stands 
on the verge of two opposing powers, and he knows not which 
way to go. It is with him a pull for life or death. And in the 
midst of his trouble, he is caught up by some other controling 
opinion. It may be, perhaps, a messenger from the spiritualist 
circle, and if so, he has found another true church. True; why 
is it true? simply because the Spirituallists hold intercourse 
with the departed spirits; they talk with them, and they visit 
and are visited by them ; and for this reason, they know that 
which they say is true. But do these spirituallists know that the 



404. CREATTON AND FORMATION. 

Bible is true, or not ? Some of them seem to be in doubt as to 
whether the Bible is, or is not true. 

This it seems, ought not to be so, simply because they get 
much of their information from the spirit world, they say, and 
those in the spirit world surely know whether the Bible is, cv 
is not true. There should be no doubts with those that carry 
on their conversation with their departed ones in heaven. Ah, 
dear reader, this sort of doctrine will never do. It may do to 
live by, but it is not good to die by. If in this life, gain of 
worldly pleasure is all there is, then those churches of which 
we speak about, are all right; they are good enough. The 
Catholic Church is the best, because it is the richest and oldest. 
But, if this stampede is for God and for heaven, it had better be 
made over again, because the strivers are all wrong. If they 
were right there would need be no discord, no janglings, no 
disputation, and strifes, and fightings, and fears; for there is no 
such things in the Bible. When the Bible has its own way, or 
in other words, when it is rightly divided, there is no room, or 
space left for war. It is peace and good will with them that 
trust in the higher powers. Again, we must notice another fact 
in connection with what spiritualists and infidels say concerning 
the defecivetness of the Bible, as they have it. 

They say that the Bible needs an interpreter, and because 
it needs an interpreter, it is defective. This they positively as- 
sert, and they claim that their theory is true. They claim that 
their theory is true, because, as th^y say, their information 
comes from the spirit land. And they present us with a circle, 
or circles; and these are circles representing different degrees 
of wisdom, as enjoyed by minds in heaven. And furthermore, 
they say, an interpretation thereof is necessary. Now if this be 
true, that these circles, or in other words, "their theory" do not 
only need an interpretation, but that an interpretation is abso- 
lutely necessary ; then we ask, is not their doctrine defective? 
They say that a doctrine which needs an interpretation, is defect- 
ive. Is not their doctrine defective? Most certainly it is, and is 
the biggest humbug in the world. Of course, we admit that, if 
the Bible needed an interpreter, it would be defective; but 
thank God, it does not, It is its own interpreter. One portion 



CREATION AND FORMATION. 405. 



of it explains another, and this is the great beauty of God's 
Holy Word. 

So now let us believe, in spite of the many classes of impos- 
tors, that God is true, that his word is true, and that not long 
hence we shall all appear before hirr>, to give an account for the 
deeds done in the body. The great day is coming, we may 
not live to see it, while we are in the body. But we must see it 
and then all will know, from the least to the greatest ; that he 
is Lord of Lords, and King of Kings. But the day and hour 
knoweth no man. No, not even the angels ; but the Father 
only. This is no mystery. God has given us a foretaste of 
heaven. But He has not opened heaven's gate for us to look in- 
to the Holy City with the natural eye, but He has given to us to 
know the mysteries of the kingdom of heaven. For He says, 
"For I would not, brethren, that ye should be ignorant of this 
mystery, lest ye should be wise in your own conceits, that blind- 
ness in part is happened to Israel, until the fulness of the Gen- 
tiles be come in." (Eom., 11th. Ch., 25th. vs.) 

"Now to him that is of power to establish you according to 
my gospel, and the preaching of Jesus Christ, according to the 
revelation of the mystery, which was kept secret since the world 
began, But now is made manifest, and by the Scripture of the 
prophets, according to the commandment of the everlasting God, 
made known to all nations;*" (Rom., 16th. Ch., 25-26th. vs.) 
"Whereby, when we read, ye may understand my knowledge in 
the mystery of Christ, Which in other ages was not made known 
umo the sons of men, as it is now revealed unto his holy apostles 
and prophets by the Spirit ; That the Gentiles should be fellow 
heirs, and of the same body, and partakers of his promise in 
Christ by the gospel : Whereof I was made a minister, according 
to the gift of the grace of God given unto me by the effectual 
working of his power. Unto me, who am less than the least of 
all saints, is this grace given, that I should preach among the 
Gentiles the unsearchable riches of Christ; And to make all 
men see what is the fellowship of the.^mystery, which from the 
beginning of the world hath been hid in God, who created all 
things by Jesus Christ: (Eph., 3rd. Ch., 4 to 10th. vs.) 

To make all men see? Yes, Paul says, and to make all men 



406. CREATION AND FORMATION. 

see ; then it is for all men to know the fellowship of the mystery, 
as Paul says again. "Whereof I am made a minister, according 
to the dispensation of God which is given to me for you, to 
fulfil the word of God ; Even the mystery which hath been hid 
from ages and from generations, but now is made manifest to 
his saints : To whom God would make known what is the riches 
of the glory of this mystery among the Gentiles; which is Christ 
in you, the hope of glory:" (Col., 1st. Ch., 25, 26, 27th. vs.) 
It would be useless to bring any more scripture to prove that we 
are to know the mysteries, and what they are, which were kept 
secret so long, but now is made known. And even in 
these days, the great beast whose hands are red with the 
blood of millions of innocent ones. He will soon meet his 
doom. God will come upon him when he least expects it, and 
will appoint him his portion in the dark realms of eternal night. 
Trusting the reader may have been benefited far beyond the 
expectations of the author, upon learning the mysteries of the 
kingdom, we passfrom this point unto the next. 



CHAPTEB "VII. 

Text: — "Search the Scriptures." — St. John v, 39; Mark iv 
11; 2 Timothy ii, 15. 

The reader may think it strange, why we have used the a- 
bove portions of scripture as our text, all through this volume. 
But when he studies them for a moment, he will see that the 
text is a good one, and, appropriate for any part of the Bible. 
Thus: "Search the scriptures : for in them ye think ye have 
eternal life; and they are they which testify of me ;" is a text for 
any part of the Bible. "And he said unto them, unto you it is 
given to know the mysteries of the kingdom of God ; but unto 
them that are without, all these things are done in parables/' 
is a text for any part of the Bible. And, "Study to show thy- 
self approved unto God, a workman that needeth not be asham- 
ed, rightly dividing the word of truth," is a good text for any 
part of the Bible. And with this three-fold text, we proceed on. 
First, to set in order "The law of God, as we find it in the Word, 
we mean the law given to Moses, for the government of the 
Jews, which law, also is the law of the letter, or in other words, 
the Old Testament scriptures." Second, "The law of faith." 
And third, "The gospel of circumcision which was committed 
unto Peter, and the gospel of uncircumcision committed unto 
Paul:" upon the gospel of circumcision, and of uncircumcision, it 
is necessary to speak; and upon these not being clearly under- 
stood, as God intended they should b», rests the structure of the 
divisions among the christians. And also in connection with 
these two gospels, it is farther necessary that we keep in view 
along with us, the law of Moses. But first, we would have the 
reader to understand that we are not taking up these three 
points seperately, as we give them above. But we shall present 
them from a united standpoint. First then, we affirm, upon 
the authority of God's word, that he has not fopsaken his people, 



40S. CREATION AND FORMATION. 



which he foreknew, (the Jews he foreknew.) Though while 
they rejected Christ, under their blindness, at his first coming, 
yet they were not left without a way to serve God. For when 
the prophet was looking through the mystical scene of time, 
when Christ should make his first advent to earth, says, "And 
a highway shall be there, and a way, and it shall be called The 
way of holiness;" (Isaiah, 35th. Ch., 8th. vs.) 

The highway is the law God gave to the Jews, by Moses. 
For if they obey this law strictly, He has promised to save them, 
and God cannot lie. Hence, it is the highway, the prophet 
spoke of mystically; for the prophet speaking again, concerning 
the remnant of the Jews, after the death of Christ, at the fall of 
Jerusalem, says, "And there shall be a highway for the remnant 
of his people, which shall be left, from Assyria; like as it was 
to Israel in the day that ne came up out of the land of Egypt." 
(Isaiah, 11th. Ch., 16th. vs.) Moses was their leader then, and 
his law is their guide to day. But the way, is Christ, which is 
the way of holiness. This way was for the lost ones of the Jews, 
that had mingled with the Gentiles who were sinners, which 
the law could not redeem, and could only be redeemed bj r the 
blood of Christ, and it was also for the Gentile; for Christ was 
to rise to reign over them. 

Th* 3 gospel of circumcision was given so they could repent, 
and return, and serve God strictly according to the law, as this 
language of the twelve apostles, would prove. "Thou seest 
brother (Paul) how many thousand of Jews there are which be- 
lieve and they are all zealous of the law;" These were the ones 
of the Jews that were redeemed by the blood of Christ, and 
brought back into the fold. 

Or we might say by the gospel of circumcision ; committed 
to Peter; those sinners, were brought back to the highway, and 
placed under the law. In this way, they were saved, by Christ ; 
Christ being the way. And then the Gentiles come in ; that 
is, after Christ died and rose. Then the way was prepared for 
them. This will plainly give the reader to understand, the diff- 
erence that exists between the Jew, and the Gentile. Not as it 
was in olden times, for 1 he middle wall was taken away, which 
was the curse of the law; but in the way of worship, the Jews 



CREATION AND FORMATION. 409. 



are held in blindness, and under the law; the Gentiles have been 
brought out into light, under the law of faith. While the Jews, 
are justified by the law, through obedience : the Gentiles could 
not be ; it was not suficient to bring into subjection their nature. 
Life had to be granted, and the law was too weak for that. 
But in Christ this life, was given to the Gentiles, and now there 
can be no more souls destroyed with the abominable thing: be- 
cause the Gentiles are now a people, as well as the Jews; and 
all the Jews were brought back under the Mosaica) Law by the 
gospel of circumcision. 

And to day with the Jews remain the law of circumcision, 
which is the highway. And the gospel of uncircumcision, was 
the way, prepared through Christ, for the Gentile ; between 
these two churches, there is quite a difference, in the way of 
worshiping God. The great division, that was between them, 
disappeared in Christ, and only left a difference between them 
in ihe way oi worship : they are both journeying to heaven, 
the Jews on the highway and the Gentiles on the way. That 
is, those that are living in obedience to God ; according as He- 
has directed them in each of these ways. 

The reason of these two ways is, because, the nature the 
Gentiles had been created in, would not allow them, to come un- 
der the law, and to prepare this way for them, the Jews had to 
first be blinded; and repentance preached to the lost Jews; and 
it was for this reason Christ spoke those words to the Gentile 
woman, "It is not meet to give the childrens bread to dogs." 
Then you see the food which adds strength to the one, does not 
satisfy the other; for an example, the horse could not live on 
flesh, nor the lion could not live on hay, or straw. This teaches us 
that Christ's time while he was on the earth was very precious 
to the sinning Jews. 

The Gentile's food came after His death ; this was his 
greatest mission to prepare the way for the Gentiles. For this 
reason Paul, in Galatians,, says the gospel of uncircumcision 
was committed unto him as the gospel of circumcision was unto 
Peter, "For he that wrought effectually in Peter to the apostle- 
ship of the circumcision, the same was mighty in me toward the 
Gentiles;" (Gal., 2nd. Ch., 8th. vs.) And Christ, to remind 



410. CREATION AND FORMATION. 



Peter of his office work, says to him. "*lovest thou me more 
than these? He saith unto him, Yea, Lord; thou knowest that 
I love thee. He saith unto him, Feed my lambs. He saith to 
him again the second time, Simon, son of Jonas, lovest thou me? 
He saith unto him, Yea, Lord; thou knowest that I love thee. 
He saith unto him, Feed my sheep, lie saith unto him the 
third time, Simon, son of Jonas, lovest thou me? Peter was 
grieved because he said unto him the third time, Lovest thou 
me? And he said unto him, Lord thou knowest all things; thou 
knowest that I love thee. Jesus saith unto him, Feed my sheep." 
(John, 21st. Ch., 15, 16, 17th. vs.) 

These words Jesus spake to Simon after his resurrection 
from the dead; and also before his death, he said unto him, 
"*Simon, Simon, behold, Satan hath desired to have you, that he 
may sift you as wheat : But I have prayed for thee, that thy 
faith fail not: and when thou art converted, strengthen thy 
brethren." (Luke, 22nd. Ch., 3I-32nd. vs.) And in another 
place, Jesus saith unto him, "*That thou art Peter, and upon 
this rock will I build my church ; and the gates of hell shall 
not prevail against it. And I will give unto thee the keys of 
the kingdon of heaven : and whatsoever thou shalt bind on 
earth shall be bound in heaven; and whatsoever thou shalt loose 
on earth shall be loosed in heaven. (Matt., 16th. Ch., 18-19th. 
vs.) 

Now a great many people say that Petei really was "the 
rock" upon which the church of Christ should be founded. 
This is a false interpretation of the truth of God, expressed on 
the Bible. The Bible does not teach such a doctrine. Why, 
just think for a moment, and reason will teach you better than 
that, if nothing else will. But thank God the Bible teaches us 
better. Christ says, "Thou art Peter, and upon this rock will I 
build my church." We ask, was Peter ever called a rock ? Nay. 
But Christ, himself is the rock. Eemember, Peter was nothing 
but a man ; a poor, weak human-being : and Christ prayed for 
him, that his faith fail him not. Peter would have been poor 
material for the foundation of the church of God; he was so 
weak that Christ prayed for him that his faith fail him not. 
The Bible plainly tells us that Christ is the rock, the corner 



CREATION AND FORMATION. 411. 



stone 5 and upon this rock is founded the church of Christ. All 
other grounds are sinking sands. But unto Peter, as chief, 
was committed the gospel of circumcision. Now rendered, the 
law of circumcision. 

And this is the highway, or the way of the Mosaical Jews. 
An4 they are God's chosen people, and He is ever mindful of 
them. Now then, taking another step forward, we learn, that 
three years after Paul's conversion, he went up to Jerusalem to 
see Peter, and he abode with him fifteen days; and fourteen 
years after that, he went up to Jerusalem again. This time he 
went up by revelation; making in all, seventeen years from the 
time that he was first converted into the religion of Jesus 
Christ. And he went up to Jerusalem by revelation. This 
saying may seem dark to some. But if we look at it right there 
will be nothing dark at all. 

What is meant is simply this ; He had had, a revelation from 
God, and in that revelation God showed him what he would 
have him to do; he was directed to go up to Jerusalem, and ac- 
cording to God's directions he went; he went in body, he went 
by revelation. Suppose now that you were commanded to g© 
and do a certain piece of work, and you go ; you go by com- 
mandment; and that is all there is to it. You go and you do as 
you were commanded. So likewise did Paul : he went by rev- 
elation, "and communicated unto them that gospel which he 
preached among the Gentiles, but privately, to them which were 
of reputation, lest by any means he should run, or had run in 
vain." He went up privately, as God had directed him, so 
that his mission would not have been in vain. And he took 
with him one called Titus, who was a Greek or a Gentile, and 
he went up to Jerusalem with Paul, and abode among the Jews 
for a time ; yet Paul would not allow him to be compelled to be 
circumcised. 

And then Paul goes on to say, "But contrariwise, when 
they saw that the gospel of the uncircumcision was committed 
unto me, as the gospel of the circumcision was unto Peter"; For he 
that wrought effectually in Peter to the apostleship of the cir- 
cumcision, the same was mighty in me toward the Gentiles ; 
And when James, Cephus, and John, who seemed to be pillars, 



412 CREATION AND FORMATION. 



percieved the grace that was given unto me, they gave to me 
and Barnabas the right hands of fellowship; that we should go 
unto the heathen, and they unto the circumcision. Only they 
would that we should remember the poor; the same which I 
also was forward to do." (Gal., 2nd. Ch., 7, 8, 9, 10th. vs.) 
Now then, we have before us the two gospels: the gospel 
of circumcision, and the gospel of uncircumcision ; Peter to the 
Jews, and Paul to the Gentiles. 

These are facts which no one can deny; If they are denied, 
the Bible must be denied, that is all; and previous to this, we 
have shown, by Christ's own words, that unto Peter this 
charge was committed ; Peter knew this before Christ left this 
earth; and, on the day of Pentecost, Peter' ^ mission was ratified. 
And between two and three j^ears after the day of Pentecost, the 
gospel of uncircumcision was committed unto Paul. Again, 
these facts confirm what we have previously stated concerning 
Christ's mission on earth. His work was with the Jews first, 
the Gentiles next. Before his death he commited this great 
charge unto Peter, or, in other words, Christ commanded him to 
feed his sheep; and on the day of Pentecost, Peter received the 
promise ; and then he fully knew what his mission was among 
the Jews ; and all things outside of the bringing in of the Gentiles, 
were brought to his remembrance, whatsoever the Lord had 
told him. And again, through Christ's death, the Grentiles were 
given eternal life, and Paul was made a minister unto them ; a 
minister of the gospel of uncircumcision. 

So from this we see that there was a way provided, whereby 
the Gentiles might be saved, altogether different from the way 
laid out for the Jews. And also it is plain enough to see the 
mission of those two chosen men. One to go among the Gen- 
tiles, and the other among the Jews. And this was no selection 
or choice of work of their own design ; but it was God working 
in them: making of one, a minister of the gospel of circumcision, 
and the other, a minister of the gospel of uncircumcision. And 
when Paul went up tj Jerusalem to communicate unto the apos- 
tles that dwelt there, the gospel of uncircumcision which he 
himself, was a minister of, the object which he had in view was- 
that, at that meetings there should be a confirmation of the 



CREATION AND FORMATION. 418. 



gospel, which he preached, by the othrr apostles; that there 
should be a thorough understanding between him and the other 
brethren of the Jews: for the gospel of uncirumcision excluded 
from the Gentiles the gospel of circumcision. And Paul know- 
ing the zeal that the Jews had for their law, which was of the 
circumcision, preached by Peter, and other leading brethren of 
the Jews, feared to come openly among them, and declare the 
gospel that be preached to the Gentiles, unless he had run in vain ; 
lor he had taken with him, Titus, an uncircumcised Gentile. There- 
fore, he went up privately, and appeared, first, unto those whom 
he feared not; namely, James, Cephus, and John who seemed, 
he says, to be pillars, lest he would have run in vain ; and the 
covenant of peace would not have been established ; for he knew 
perfectly well that the Jews were strict in observing their laws, 
and that they would see that they were duly enforced. 

And he knew that if he, had bolted headlong in among 
them, his mission would have been fruitless. And even though 
he was so very careful not to disturb the masses, yet he found 
false brethren creeping in, as he says, to spy out their liberty; 
not his liberty, properly speaking, but the liberty of the Gen- 
tiles, which he was frankly maintaining, as the Lord so command- 
ed him. But, after all, it seems appearently, that they who 
wrestled against him, were determined to have Titus circumcised. 
But Paul being a firm and resolute man, would not suffer it to 
be so, and when James, Cephus, and John saw the grace which 
was given him from God, they gave him the right hand of 
fellowship, and concluded that he should go to the heathen, and 
they, themselves, unto their own brethren, the Jews. In this 
trial Paul was faithful, and he gained the victory. He proved 
himself a true servant of God. In the storm he was a strong 
man. Paul took Timothy and circumcised him. Why? simply 
because he was a disciple of the law of circumcision, and his 
mother was a Jewess. (See Acts, 16th. Ch., 1st. to 3rd. vs.) 
But he would not allow Titus to be circumcised, because he was 
a disciple of the gospel of uncircumcision, and of the Gentile 
nation. 

Now then, let us notice more closely the difference there 
is between the two gospels. "And by so close an observation 



414. OREATJUJM AND ifORMATlOJN 1 . 



of these two great points, we will be enabled to see more clear- 
ly the difference there is between Gentiles and Jews of today. 
In the first place we notice in the same second chapter of Gala- 
tions, that when Paul went up to Jerusalem, he went up private- 
ly, and communicated his gospel unto them that were of reput- 
ation ; namely, James, Cephus, and John. As we have just stat- 
ed, that he went up by revelation, or by diiection of God. And 
at Jerusalem he visited those men that had the most influence; 
those Jewish elders of the gospel, or law of circumcision. In 
those early days the gospel of circumcision was in full bloom; 
but gradually, as the christian Jews drifted back under the old 
Jewish dispensation, so also, the gospel of circumcision went 
with the drift and the current, until, at last, all was swallowed 
up in the Mosaical law of circumcision. And this drifting back 
to the law was not against the will of God, as some may suppose. 
It was not against his will, because, in the first place, he blind- 
ed the eyes of the Mosaical Jews, that they might stay where 
they were until Christ shall come the second time, and that the 
Jews that were dispersed might drift back under that law. 
And Paul knowing the great zeal that the Jews had for their 
law; went up privately, that his mission among them would not 
be in vain. If Paul's doctrine had been cf such as was taught 
by the Jews, or the twelve apostles, he would of had no fear. 
But his doctrine was not the same as theirs. There was no divis- 
ion between the two gospels, but simply a difference in the way of 
worshiping God. 

If there had of been a division, one would have been for, 
and the other against God. But, as it is only a difference in the 
character of the two people, God is well pleased to give the 
two gospels; that the nature of each character, would be suppli- 
ed with suitable food, to save the soul, after the curse had been 
taken away, as formally stated by us in this work. Hence, there 
is no division, but simply a different way. And when the apos- 
tles, at Jerusalem, saw the grace, and liberty that was given to 
Paul, they extended to him and Barnabas the right hand of fel- 
lowship: that they should preach to the Gentiles, and they 
would preach to the Jews. And after James, Ocpbus and John, 
had thus confirmed the gospel committed unto Paul, for the 



0HEAT1OJN AND FUKMAT1UM. 415. 



Gentiles, he and Barnabas departed and went preaching, to the 
heathen ; and by Mid by come to Antioch, where Paul had preach- 
ed before he had went up to Jerusalem. And in Pauls absence, 
Peter had come there ; and when Paul come he withstood Peter, 
face, to face, because Peter was to blame. You may ask in what 
was Peter to be blamed? we shall try to investigate this point 
in such a way, that we may clearly understand in what way, 
Peter was to blame. In tht first place Peter, would have to 
commit a wrong, before Paul could say he was to blame for 
anything; and in the second place, Peter would have to violate 
the commission Christ had given him, before he could be in a 
wrong; and this he had surely done. Peter knew just what 
his mission was at this time, and he knew his duty towards his 
own flesh, (the Jews) for unto him was committed the gospel of 
circumcision, therefore, he ought to have been very zealous of 
his duty. And not to bring upon himself, and others, infamy 
and shame • he also knew, Pauls mission, and great responsibil- 
ity. Therefore, he knew it was wrong to do any thing, that 
would lay a stumbling block, in the way of the young Gentile 
converts, and this Peter did. For before certain Jews came 
from James, he did eat with the Gentiles, and after they came 
he feared them, and withdrew himself ; this was wrong and 
Paul rebuked him sharply for it; for in this Peter was not ig- 
norant of what he was doing, for he had seen on the great sheet, 
which God had let down from heaven, the evidence of the fact 
of the conversion of the Gentiles, and then at the house of Cor- 
nelius, he saw again the out pouring of the spirit of God : There- 
fore, being in knowledge of these great truths, he injured him- 
self and others also; for if he had not of known those things, he 
would have been excusable. 

And when he had come to Antioch, he found there both Jews 
and Gentiles, and he ate with them; but when certain of the 
Jews had come from James, who, like as was Peter, preachers 
of the gospel of circumcision, he withdrew himself from them 
(the Gentiles,) for he feared those of the circumcision. And when 
Peter had so disorderly behaved, likewise there were other 
Jews that did the same; they dissembled themselves, insomuch 
that Barnabas also was carried away with their dissimulation. 



416. CREATTON AND FORMATION. 



Wherefore, Paul seeing that they did not walk uprightly, he said 
unto Peter before them all, "If thou, being a Jew, livest after 
the manner of the Gentiles, and not as do the Jews, why com- 
pellest thou the Gentiles to live as do the Jews?' 7 

Yes, and if we had of been there, we might have heard Paul 
saying, "Now Peter, you are a Jew, and unto you Christ com- 
mitted the gospel of circumcision, and the same likewise gave he 
me the gospel of uncircumcision. You have come here to Antiocb, 
and have lived after the manner of the Gentiles, but as soon as these 
brethren have come from James, you through fear, withdrew your- 
self from those Gentile converts, because you feared the Jews that 
came from James, that they will see, you have broken the law of 
circumcision, and this dissimulation caused the rest of the 
Jews to do likewise; even so much that Barnabas was 
drawn away with their dissimulation, which gives us the ground 
to think that there were quite a difference in the way that Christ 
was preached, to the Gentiles by Paul, and to the Jews, by Peter. 

But Peter, in the instance above named, failed to stand at 
his post; and the Jews at Antioch, are carried to and fro 
just like the chaff in the wind, and they tried to compel the Gen- 
tiles to do as did the Jews. This was the great wrong Paul re- 
minds them of; for when James, Cephus, and John had extend- 
ed to Paul the right hand of fellowship that they should go to 
the heathen; and the twelve apostles to the Jews. This differ- 
ence was set forth, and Paul withstanding Peter, reminded them of 
this fact. We think sometimes, that Paul would say to Peter, 
Now Peter, just see what you have done in these perilous times, 
you have yielded to the baneful influence of the devil, and have 
caused a great contention among us. And in this, Peter well 
knew that he had done a wrong ; for he knew that his mission 
was to preach the gospel of circumcision to the Jew ; and this 
he had been doing among the brethren that came from James : 
and for this reason, he withdrew from the Gentiles, who had b^en 
instructed under Paul's teachings, and desired to compel them 
to live as did the Jews. (See Gal., 2nd. Ch., 14th. vs.) And 
this was a wrong thing to do. 

For Peter would only need to call to his memory the vision 
at Joppa, while he was on the housetop; or the scene of the 



CREATION AND FORMATION. 417 



outpouring of the Holy Ghost at the house of Cornelius, or the 
accusation of his brethren, brought against him at Jerusalem 
after he had returned from the house of Cornelius, in order to 
show him that he had done wrong, in trying to compel the Gen- 
tiles to serve God as did the Jews. For they said unto Peter, 
"you went into men uncircumcised, and dic"st eat with them;" 
(See Acts, 11th. Ch.) This shows plainly, that under the teach- 
ings of the twelve apostles, they all had to be circumcised before 
they could be recognized, as being accepted with God. 

And before these other apostles, and brethren at Jerusalem, 
would be satisfied. Peter had to rehearse all that transpired 
from the house top at Joppa, until his rrission was ended, at 
the house of Cornelius, and stating to them, that God had shown 
him, that the Gentiles were no more, an unclean People; for in 
Christ they had received the promise, of the Holy Ghost. The 
same as they (the apostles,) had received the power of that 
promise, on the day of Pentecost. And then he went on to say 
what was I, that I, could withstand God ? As much as to say, if 
God through Christ, has cleansed them, and brought them into 
the kingdom, without the ordinances or customs of the law. 
What is that to me? therefore, I cannot withstand God. Seeing 
"He has granted them repentance unto life." 

The gospel of circumcision has been committed unto me; 
And God has shown to me, that the Gentiles have been accepted. 
And that theirs is the circumcision of the heart and not of the 
flesh. And for Peter to reflect for a moment upon these things, 
he could not blame Paul for saying to him, Peter do you know 
you are wrong ? yes Peter you know you are to blame. And 
in this I must say to you, that you have sinned ; and have went 
contrary to what God commanded you to do,' Wherefore Paul 
says, "If thou being a Jew and living after the manner of the 
Gentiles, and not as do the Jews, why compelest thou the Gen- 
tiles to live as do the Jews ? for we who are Jews by nature, 
and not sinners of the Gentiles," have no right to do this. 
(The Jews by nature, that are spoken of here, are those Jews 
that had never mingled with the Gentiles; especially in marri- 
age. Sinners of the Gentiles, are those that had mingled in 
marriage with them.) And Peter and Paul had never partook 



418. CREATION AJSD FORMATION. 



of the abominable thing. 

And when Peter was at Antiocb, among the Grentile breth- 
ren, there was no wrong in that j but where the wrong came in, 
was when he showed himself a coward, by trying to compel the 
Gentile christians, to live as the Jew christians did, for fear those 
brethren that came from the apostle James, would accuse him 
of eating with uncircumcised people • which according to the 
gospel of circumcision, they were not allowed to do. That is 
the Jews had to be circumcised under this gospel, and they 
thought that the Gentile believer had to be the same. Just 
as the people of today believes that the Jews have to come un- 
der the gospel of uncircumcision ; who does not -know how to 
rightly divide the Word of truth, and farther add that the Jews 
by nature were such as Paul represented himself to be, 
before he was called to the apostleship of the Gentiles. (see Acts, 
22nd, and 26th Ch.) And this calling did not change Pauls 
nature one particle. The siners of the Gentiles were the lost 
sheep ; to which class belonged the woman that was taken in 
adultery and brought before Jesus, by the Jews, (see St. John 
8th Oh. 3rd vs.) And according to their law, should have been 
stoned to death. (See St. John, 8th. Ch., 5th. vs., Lev., 20eth. 
Ch., 10th. vs., Dent., 22nd. Ch., 21st. vs. and Joshua, 23rd. Ch., 
12- 13th. vs.) But this did not happen to her, for the reason 
Christ had came to take away that curse. Hence, he forgave 
and said unto her, go, and sin no more; the law could not justi- 
fy such sinners; it took Christ to justify this class, and by right- 
ly divding the word, and finding the great difference there were 
between the two, we can plainly see why the Jaw could not jus- 
tify them, for life had to be granted, and this the law could not 
do. Therefore, we see why a man is not justified by the works 
of the law, but, by the faith of Jesus Christ; for by the works 
of the law, no flesh shall be justified. 

Thus Paul addresses Peter before them all. "*even w T e 
have believed in Jesus Christ, that we might be justiGed by the 
faith of Christ,*"(Gal., 2nd. Ch., 16th. vs.) Hence, he tries hard 
to impress upon their minds, the fact that the Gentiles connot 
be benefited by the works of the law ; they are the fleshy man 
that cannot be justified by the law. For the simple reason the 



CREATION AND FORMATION. 41 £. 



law had not the life giving power, and it could not redeem nor 
give: and this is why Paul so sharply rebuked Peter be- 
fore them all. He rebuked him because he knew that Peter 
knew that it was wrong to undertake to make the Gentiles live 
as do the Jews; for the law could not make the comers thereun- 
to perfect, but the bringing in of a better hope did, "by the 
which we draw nigh unto God." "The comers" that are here 
referred to, are, first, the lost sheep of the dispursed ones of 
Isreal, who, through the gospel of circumcision were to be made 
partakers of the law, which was fully accomplished • as is so 
plainly shown by this gospel of the Jews. 

And Christ's commandments to the twelve apostles were 
that they should obey the law, and observe all things, written 
therein; and it was to this end, that he gave to those twelve 
leaders of their fallen brethren, the gospel of circumcision, that 
through them the Jews might be made to see, and believe, and 
be justified in Christ according t6 the law. And in reaching 
these heights of justfication, they also reached the heights of 
glory and of the way which, according to the Bible, is termed, 
"the highway." And second, the Gentiles through faith and 
the receiving of salvation, in Christ, were made comers there un- 
to, unto the gospel of the uncircumcision, which they enjoyed 
in Jesus Christ. 

The reader must not think that, because Paul preached a dif- 
ferent doctrine from that of Peter, that this necessarily makes 
a division between the two gospels or characters, for it is not so. 
Christ appointed to each, his own way to pursue, that in the 
end they should meet in that brighter world. Hence, we see 
that those Jews that were perfected in Christ, through the pow- 
er of the gospel of circumcision, became very zealous of the law, 
to do all in it there was, so much so that even the real Mosaical 
Jews were worked up to a higher pitch of zealousness. And 
this confirms what is written in the prophecies, "that they shall 
be provoked to jealousy with a people which are not a people." 
This prophecy takes in the Gentile world ; and when the Jews 
saw what God had done for both sinners and Gentiles, they be- 
came more strict in their religion than they ever were before. 
They were not willing that the sinners and the Gentiles should 



420. CREATION AJND FORMATION. 

excel them in righteousness, and for this reason, they determin- 
ed to set out in the great race for God, and for heaven*: t r d they 
grew zealous and strict, and by this great zeal, which they had, 
and have unto this very day, for their law, they show by their 
outward works, their inward faith in God. Now this plainly 
shows us the difference there is between the two gospel^. 
And while the Jews,which believed in Christ, became so zeal- 
ous that they would keep the law, which law was theirs in the 
works of the flesh, Christ justified them. 

And so likewise it was with the Gentiles, even all they that 
believed in the gospel of uncircumcision, and being circumcised 
in the heart, and the law written therein, were made perfect in 
Christ; and they showed by their uprightness, that they were 
of God, and that God was with them. The law was written in 
their hearts, and not in the flesh ; and it was for this cause that 
Christ, in the flesh, lived and died; and now that they should 
be the object of his love, and power, and glory, he liveth again. 
The Jews are justified by faith, and the Gentiles through faith. 
And thus are all men drawn nigh unto God. And when Paul 
spake to Peter, saying, "No flesh shall be justified by the works 
of the law, ect." he evidently was alluding to the Gentile world. 
He could not have had reference to any other race, or class of 
people, simply because there was no other people, save the 
strict Mosaical Jews ; and they had nothing to do with Christ, 
but serve God under the Mosaical law. 

And they were the only ones that Could be justified by this 
law. And furthermore, Paul says to Peter, "We who are Jews 
by nature and are not sinners of the Gentiles; but if, while we 
seek to be justified by Christ, we ourselves also are found sin- 
ners ; is therefore Christ the minister of sin ? God forbid." 
Now from this portion of scriture, we gather these facts : first, 
that Peter was a minister of the gospel of circumcision, and 
second, that he betrayed his trust ; for when he had come to 
Antioch, he, in order to confirm the truth of the gospel of un- 
circumcision which Paul preached, ate and drank with the Gen- 
tiles ; but when he saw those brethren from James coming in, 
he through fear, withdrew himself, and in order to cover up 
his guilt, which poor human nature is so apt to do, turns 



CREATION AND FORMATION. 421. 



right around and declares that it is right to circumcise the Gen- 
tiles, and command them ti» keep the law, and live as do the 
Jews. 

But Paul would not consent to this saying, and says "Is Christ 
the minister of sin? God forbid : for if I build again the things 
which I destroyed, I make myself a transgressor/' By this we 
see that Peter was to be blamed : for he knew that the Gentiles 
had no other way to be saved, and he taught them so when he 
first came to Antioch. But when he himself played a hypocrit, 
he, at the same time silenced his own teachings among them, and 
not only that, but he caused a general back-sliding among the 
assembly of new converts in Christ: even Barnabas was carri- 
ed away with the dissimulated crowd. If he would have yielded to 
Peter, he, truly would have been a transgressor, and he would 
have built up again the things which he once destroyed. For, 
as he says, "I through the law am dead to the law, that I might 
live unto God. I am crucified with Christ; nevertheless I live, 
yet not I, but Christ liveth in me; and the life which I now live 
in the flesh, I live by the faith of the Son of God, who loved me 
and gave himself for me." He lives by the faith of the Son of 
God, that is to say, he, in consecrating himself to the service of 
God, has his heart circumcised by faith in the Son of God ; and 
this is the doctrine which he gives to the Gentiles; and as he 
farther says, "I do not frustrate the grace of God : for if right- 
eousness come by the law, then Christ is dead in vain." (Gal., 
2nd. Ch., 21st. vs.) 

But righteousness did not come by the law : for it had to 
come in the way we have stated by Jesus Christ. And this is 
the doctrine that Paul, as a minister of Christ, lays down his 
life to maintain. For after he shews Peter wherein he is wrong, 
he then turns to the Gentile brethren, and says, "I marvel that 
ye are so soon removed from him that called you into the grace 
of Christ unto another gospel : Which is not another; but there 
be some that trouble you, and would pervert the gospel of 
Christ." (Gal., 1st. Ch., 6-7th, vs.) In this language we see im- 
braced the two gospels, or the "highway and the way." And 
in this scripture, also the fact is embraced that they are both one 
in Christ as far as the saving power is concerned. They are one in 



422. CREATION AND FORMATION. 

substance, and the substance is the Holy Seed, (Christ) ; and 
this leaves no room for a division ; but only Christ as the shep- 
herd, feeds the flock, as the nature, or character demands from 
the standpoint of difference, the two great nations were placed 
in, from their origin. 

A way only, laid out for the journeying pilgrims. And in 
the far distant plains of eternity, Christ is the object, to which 
both Jews, and Gentiles are laboring to come. The Jew comes 
by faith in God, and Christ through the Mosaical law, and the 
Gentiles through faith in Christ under the gospel of uncircum- 
cision, which is the law of righteousness : the Jews, is the 
circumcision of the flesh, the Gentiles, the circumcision of the 
heart. 

And by these two gospels, which were both right in their 
place, and for the reason of some trying to mix the two together, 
Paul was made to contend earnestly with them, because they 
would try to pervert the gospel of Christ; or in other words, 
compel the Gentiles to live under the law, as did the Jews. 
Even Peter allowed satan to get the better of him at Antioch ; 
so much so, that he wanted to circumcise the Gentiles, when he 
knew that it would be wrong. For he knew very well, the food 
which strengthened the spiritual life of the Jews, could not sat- 
isfy the Gentile ; or in other words, the Gentiles must come to 
God through Christ; the Jews by Christ. God through Christ, 
prepared the way of unciscumcision, for the Gentiles ; and God 
by Christ prepared the law and gospel of circumcision, for the 
Jews. And upon these grounds, floats out upon the breeze, the 
flag of Gentile liberty : which liberty, Paul even labored to 
emancipate and promulgate; and this liberty, says the apostle, 
came not about by man, or through man, but by the Son of God. 
Wherefore he says again, "But I certify you, brethren, that the 
gospel which was preached of me is not after man. For I 
neither received it of man, neither was I taught it, (by man :) 
but by the revelation of Jesus Christ." (Gal., 1st. Ch., ll-12th. 
vs.) 

When Paul received this revelation, the appointed time had 
come for him to be brought into the works of the Lord, under 
the gospel of uncircumeision ; and in him was revealed the 



CREATION AND FORMATION. 423. 



power of God, that he should teach the Gentiles the unsearchable 
riches of Christ. For in him only, was their hope of glory. 

Hence it is evident that Paul, did not confer with flesh and 
blood, nor neither did he go up to Jerusalem, unto the apostles 
who were before him, by order of man. He went by revelation 
from God ; and surely we learn from his teachings, that Christ 
was his instructor; and he lived and labored for the glory of 
his redeemer, and for the enlightment of the people which 
sat in darkness. But, a great many times the Gentiles, were 
drawn away by other doctrines. Therefore he says unto them, 
"O ! foolish Galations, who hath bewitched you, that ye should 
not obey the truth, before whose eyes Jesus Christ hath been 
evidently set forth, crucified among you ? this only would I 
learn of you ; received ye the spirit by the works of the law, or 
by the hearing of faith ? Are ye so foolish ? having began in 
the spirit, are ye now made perfect by the flesh ? have ye suffer- 
ed so many things in vain ? if it be yet in vain, we trust not, the 
scripture foreseeing that God would justify the heathen through 
faith, preached before the gospel unto Abraham, saying. "In 
thee shall all nations be blessed. So then they which be of faith 
are blessed with faithful Abraham." Paul is here referring to 
those believers in the gospel of uncircumcision, preached in the 
name of Jesus Christ. (See Gal. 3rd. Ch.) 

And furthermore he says, "For as many as are of the works of 
the law, are under the curse; for it is written. Cursed is every 
one that continueth not in all things which are written in the 
book of the law, to do them. The book of the law; the Old 
Bible. 

And by these teachings of Paul, it is plain to see the differ- 
ence between the two gospels. But all that we have said does 
not satisfy us, just as long as there is other scripture to make it 
still plainer. Hence, we shall turn and see what occured when 
Paul went up to Jerusalem : "And the day following Paul went 
in with us unto James ; and all the elders were present. (Peter 
was there, who was also an elder.) And when he, (Paul) had 
saluted them, he declared particularly what things God had 
wrought among the Gentiles by his ministry. And when they, 
(the apostles) heard it, they glorified the Lord, and said unto 



424. CREATION AND FORMATION. 



him, (Paul) Thou seest, brother, how many thousand of Jews 
there are which believe; and they are all zealous of the law : 
^.nd they (these Jews that believed on Christ, under the teach- 
ings of the twelve apostles,) are informed of thee, that thou 
teachest all the Jews which are among the Gentiles to forsake 
Moses, saying, that they ought not to c : rcumcise their children, 
neither to walk after the customs." (Acts, 21Ch., 18, 19, 20, 
21st. vs.) 

That is, those Jews that had believed on Christ, under the 
teachings of the twelve apostles, were zealous of the Mosaical 
law and its customs : and this was right, for them to be so. 
And some one had brought the news to them that Paul was 
teaching the Jews, that were among the Gentiles, to forsake this 
law. Of course this was false; as it was so proven: but the 
time of trial had now come, that Paul had to give an account of 
his preaching. And there is no mistake but what it was for our 
learning, that this trial hour came, that we, might not be tossed 
about by every wind of doctrine ; and that we might know the 
truth of the two gospels. 

Therefore, the twelve apostles says to Paul, "What is it 
therefore? the multitude must needs come together: for they 
will hear that thou art come. Do therefore this that we say to 
thee : We have four men which have a vow on them ; Them take, 
and purify thyself with them, and be at charges with them, that 
they may shave their heads : and all may know that those things, 
whereof they were informed concerning thee, are nothing; but 
that thou thyself also walkest orderly, and keepest the law. 
Arf touching the Grentiles which believe, we have written and 
concluded that they observe no such thing,* Then Paul took the 
men, and the next day purifying himself with them.*" (Acts, 
21st. Ch., 22, 23, 24, 25, 26th. vs.) 

We learn from this, that the twelve apostles, taught to the 
Jews, the law and it's customs, and that the Gentiles were not 
to observe any such things* This you see placed a vast differ- 
ence in regard to way of worship between them. Not any diff- 
erence in grace, but in faith. The Jews worship by faith, in 
Christ, and the Gentiles through faith. (See Eom. 3rd. Ch. 30vs.) 
Here the twelve apostles, say they h;«,ve four men under the 



CREATION AND FORMATION. 425. 



customs of the law, for some offense which they had done, and 
for the accusation brought against Paul, that he had taught the 
Jews that were among the Gentiles, to forsake Moses, and not 
have their children circumcised, which he had not done: There- 
fore he had to take these four men, and purify himself with 
them, so that these believing Jews, that believed on Christ, 
would know for sure that Paul did not teach the Jews, any such 
things ; but contrarywise that he walked orderly and kept the 
law. Paul was a Jew, and he never violated that law. But 
Paul would not let the Gentiles, come under the customs of the 
law ; and to prove that Paul with the twelve, taught circumcision 
to-the Jews ; and if it was right then, it is right now. See what 
he says to the Komans. 

"What advantage then hath the Jew? or what profit is there 
of circumcision ? Much every way : chiefly, because that unto 
them were committed the oracles of God. Do we then make 
void the law through faith 1 God forbid: yea, we establish the 
law." (Bom., 3rd. Ch., 1, 2, 31st. vs.) Paul has taught us in 
this language, that the Jews had much advantage in circumcis- 
ion, for this was their law, and that the Gentiles through faith 
did not make void the law. Hence, we see he strengthened the 
Jews in their belief, and confirmed their law m his teachings: 
and this was the desire and wishes of the twelve apostles. Paul 
did nothing for to get praise of men, but all for the glory of 
God; and because he loved the truth. And in doing this, he 
could not frustrate the grace of God. And while he himself was 
a Jew, and very zealous of the law. yet he would not suffer the 
Gentiles to be crushed down under the weight of circumcision 
"no not for an hour/' as he says in Gal., 2nd. Ch., 5th. vs. To 
refresh our minds again with the truth of the gospel, we re- 
peat the words of the Apostles to Paul, which reads thus, "As 
touching the Gentiles which believe, we have written and con- 
eluded that they observe no such thing/' (Acts, 21st, Ch., 25th. 
vs., also see 15th. Ch., 19 to 29th. vs.) That is, the Gentiles 
are not to observe the customs of the law, as do the Jews. And 
in these scriptures, "the highway and the way" is set forth so 
plain, that the way-faring man, though a fool, cannot err there- 
in. 



426. CREATTON AND FORMATION. 



And in all the departments of life, amidst the Ltormiest 
times, Paul ever labored, that is after his conversion to promul- 
gate and forward these two gospels, which were one in Christ. 
Throwing himself at the foot of the cross, and banishing from 
himself the very appearance of evil ; and suffering many things. 
Yet he earnestly contended for the faith, that was once deliver- 
ed to the saints, in the which, the Gentiles were to stand, and 
for the promulgation of the gospel which Christ committed unto 
him. Now, in connection with these facts, before us, we shall 
note carefully what one of the inspired pens-man of the apostolic 
times has said upon this subject. This man's name is James, 
the Lord's brother ; who seemed to be a pillar in the "Church of 
Christ/ 7 

His epistle was written unto the twelve tribes of the Jews. 
And from him, we will take just such portions of his epistle, as 
are in connection with what we have just said. And with such 
we will establish the truth. James, we must understand, was 
an apostle of the gospel, of circumcision ; and he writes to the 
believing Jews, and says; "Let the brother of iow degree re- 
joice in that he is exalted : but the lich, in that he is made low : 
ect." (James 1st Ch. 9, 10th. vs.) Here he speaks of the poor 
Jews that were as lost, untill Christ came to redeem them ; but 
are now on level grounds with the Mosaical Jews: and the rich 
Mosaical Jews have been brought down from their heights of 
loftiness, to a more strict observence of their law. And all Jews 
today, are upon the "highway," and this came about by faith in 
Christ. 

For, as Janr>es goes on to say, "Of his own will beget he us 
with the word of truth, that we should be a kind of firstfruity of 
his creatures." (18th. vs.) The real creatures are the Gentiles ; 
and the idea which James sets fourth in this language is, that 
the Jews (the sinning Jews,) are for Christ's own glory, a kind 
of first-fruits of his creatures. They were once numbered with 
the creatures ; and Christ redeemed them, and now he would 
that they should be a kind of first-fruits of his creatures. And 
from this, we learn that the tendency of the gospel of ciscumcis- 
ion was, naturally drifting back into the law of circumcision. 
Wherefore, he speaks again, "But be ye doers of the word, and 



CREATION AND FORMATION. 427. 



not bearers only, deceiving your own selves." (22nd. vs.) 
"For whosoever shall keep the whole law, and yet offend in one 
point, he is guilty of all. (Jamf s. 2nd. Ch., 10th. vs.) And the 
twelveth verse reads thus, "So speak ye, and so do, as they 
that shall he judged by the law of liberty." He is still speak- 
ing to the Jews : those Jews of the gospel or law of circumcision, 
and he exorts them to show by their faith, and by their works, 
that they are obeying the law; even as they do, who obey the 
law of liberty. And again he says, "What doth it profit, my 
brethren, though a man say he hath faith, and have not works, 
can faith save him ?" Then he goes on to tell us what the good 
works are, that belong unto faith j and that the law requires the 
doers to observe, and do the things that are written in the law. 
And the difference which he sets between the two gospels, gives 
to both Jews and Gentiles the portion which belongs to them : 
and Jews are to show by their faith and good works and deeds, 
under the law of Moses, that they were, and are children of God. 
And again, in speaking of the law of liberty, under which the 
Gentiles are now kept, shows us there were a difference between 
the ones that James were talking to, and the ones that were to 
be Judged according to the law of liberty. 

The twelve tribes are to show their faith in Christ by obey- 
ing the works and customs of their law, that God had given 
them, as an everlasting covenant, and the sign of circumcision 
as a seal; and for them to disobey in the least commandment, 
proves them guilty of all. But the Gentiles through faith in 
Christ, in the law of liberty, show themselves heirs of God and 
joint heirs with Christ. Wherefore he says to the Jews, "Even 
so faith, if it hath not works, is dead, being alone. Yea, a man 
(a Jew) may say, Thou hast faiih, and I have works : shew me 
thy faith without thy works, and I will shew thee my faith by 
my works," (James, 2nd. Ch., 17-18th. vs.) 

Now then we find that James agrees with Paul, in regard to 
the difference in the way of worshiping God, of the Gentiles, 
and Jews. The Jews being under the law, which agrees with 
this scripture; "For as many as are of the works of the law are 
under the curse : for it is written, Cursed is every one that con- 
tinueth not in all things which are written in the book of the 



428. CREATION AND FORMATION. 

law to do them." (Gal. 3rd Ch. 10 vs.) And both of these men 
are in harmony with what is written in the book of Moses, 
which saith, "Cursed be he that confirmeth not all the words of 
this law to do them : and all the people shall say. Amen."(Deut. 
27th Ch. 26th vs.) 

If under such plain truths as the above, we still remain in 
darkness concerning the difference of these two gospels, the Jew 
and Gentile, it will have to be voluntarily. In substance they 
are one, because Christ is the great object and substance of them 
both. This is why no man is justified by the law, although he 
keeps the law strictly; it is Christ that justifies the man for his 
obedience to God. And for this reason, the just shall live by 
faith ; therefore he says, "And the law is not of faith ; but, The 
man that doeth them shall live in them." (Gal. 3rd Ch. 11, 12th vs.) 

Again, the law of itself, is powerless ; it has no efficacy, and 
he who seeks justification by the law, will not be justified; be- 
cause in the law, there is no life saving power. The just lives 
by faith. Please notice what he says, "The just shall live by 
faith." He speaks to the Jews ; for they are under the law, and 
they are exorted to do all that there is in the law : and when 
they do that, they are living by faith, for their works show it,' 
and their belief is in God, because they keep the law. And only 
in this way are they justified by faith in the law. Therefore we 
are able to say, that the law was given to show forth their faith 
in God. 

And the promise of God, (which was Christ,) was four-hun 
dred and thirty years before the law was given to Moses. (See 
Gal., 3rd. Ch., 17th. vs.) The promise was made to Abraham, 
and that in his seed, all nations of the earth should be blessed. 
And this covenant was made to him two-thousand five-hundred 
and thirteen years after the formation of man. Hence, to have 
faith in God, is to do all that there is in the law. And Paul says, 
that the law is not of faith, but the man that doeth them shall 
live in them. Well Paul, why do }^ou say that a man shall live 
in the law, when the law is not of faith? "A man lives in the 
law, when he has faith enough in God to do that which the law 
requires him to do ; and if Abraham had not faith in God, he 
would not have done what the law required him to do: for at 



> CREATION AND FORMATION. 429. 

the age of ninety-nine years he was circumcised. It was by 
faith in God, that he obeyed, and not by faith in the works of 
the law. And his willingness to offer up his son Isaac, come 
not by faith in the law, or the works he had to perform, but by 
faith in God. 

Therefore it is not by faith in the law, that men are justified, 
but by faith in God; through obedience they will be justified 
through the keeping of the law. And again, going to Paul for 
more knowledge, we hear him say, "Christ hath redeemed us 
from the curse of the law, being made a curse for us :* That the 
blessing of Abraham might come on the Gentiles through Jesus 
Christ ;*" (Gal., 3rd. Ch., 13-14th. vs.) 

Now from this scripture, the reader will see, no doubt, 
what the curse of the law is. The violater himself, is made the 
curse, and in a great many instances the curse is death. And 
so it was in the days of Israel, the curse oftimes led to death in 
this world, and to a bitter remorse beyond the grave. And 
from this curse the law had no power to redeem; it 
had no more power to do this than it had to give 
eternal life to the Gentiles. This great saving power was 
in Christ ; both to redeem, aud to give life. And the bless- 
ing of Abraham was conferred on the Gentiles through the spill- 
ing of the sacred blood of Christ. The question may now arise; 
Was the law against the promise of God ? Nay. But through the 
promise made unto Abraham was all nations of the earth blessed. 

The wandering Jews were brought back, and the Gentiles, 
were given eternal life; they received the spirit through faith 
in Christ; and when the promise was made, it was not made to 

"many seeds," but as of one, and to thy seed, which is Christ 

(See Gal. 3rd Ch. 16th vs.) "For if the inheritance be of the law, 
it is no more of promise:"* (Gal. 3rd Ch. 18th vs.) You may 
ask, if the law could not inherit ? why, then was there any nec- 
essity of the promise, and fulfillment thereof? well we will let 
Brother Paul answer this question. In the twenty-first verse 
of the 3rd chapter of Galatians, he says; "* For if there had 
been a law given which could have given life, verily righteous- 
ness should have been by the law." O ! how true and plain. 
He who lives in the law, is benefited by the law ; but he that 



430. CREATTON AND FORMATION. 

is loosed from the law, which was true with the Gentiles. The 
law could not reach or benefit them, and their only hope was in 
the promise made to Abraham. Neither could the law givu 
those who were to be heirs of the promise, life, the same being 
the Gentiles, and this is the portion which God promised to 
meet out to them. In this the law was too weak. If it had not 
of been, then by it, righteousness would have come ; and about 
the time of the fulfillment of the promise, God concluded the 
whole world, under sin, that, by faith and through faih, the 
comers thereunto might be made perfect. "For before faith 
came, (or before Christ came j for he is the faith here spoken 
of.) we were kept under the law, shut up unto the faith which 
afterwards was revealed." That means, until Christ should be re- 
vealed ; Therefore, as Paul continues to say, "The law was our 
schoolmaster, to bring us unto Christ, that we might be justified 
by faith." (See Gal. 3rd Ch. 23, 24th vs.) Again. Note what he 
says; "The law was our schoolmaster to bring us unto Christ, 
that we might be justified by faith." 

This is the same as to say, the law being their schoolmaster, 
showed them their necessity of a Savior; and which only came 
by faith in God. Then he continues to say, ''But after that faith 
is come, we are no longer under a schoolmaster. For ye are all 
the children of God by faith in Christ Jesus. For as many of 
you as have been baptized into Christ, have put on Christ. 
There is neither Jew nor Greek, there is neither bond n.ox free, 
there is neither male nor female : for ye are all one in Christ 
Jesus." (Gal., 3rd. Ch., 25, 26, 27, 28th. vs.) 

Paul in this tells us that in Christ, there is neither Jew nor 
Gentile; but a new creature. This is what we have been telling 
you all the time. For Paul here shows us that as many as have 
beed baptized into Christ, (in this Paul did not say the blinded 
Jew was included, ) but as many as were, he says, this did in- 
clude the sinning Jew that were under the curse, and the Gen- 
tile. For they were baptized into Christ, and in such, is neither 
Jew nor Greek ; but the rest were blinded : not blinded to Christ, 
but blinded concerning his first coming; for h«* was to rise and 
reign over the Gentiles. Therefore, he says, to them through 
Paul, "And if ye be Christ's, then are ye Abraham's seed, and 



CREATION AND FORMATION. 431. 



heirs according to the promise." (Gal., 3rd. Ch ., 29th. vs.) 
First they were concluded under sin; then after Christ's resur- 
rection, were granted repentance unto life. 

Oh, what joy there is in knowing how to rightly divide the 
word of truth. The soul is filled with the living manna of heav- 
en ; the heart is full cf divine love, and the sinner comes with 
repentance toward God, and faith in the Lord Jesus Christ. 
"The word which God sent unto the children of Israel, preach- 
ing peace by Jesus Christ: (that) he is Lord of all : That word, 
I say, ye know, which was published throughout all Judea, and 
began from Galilee, after the baptism which John preached ?' 
(Acts, 10th. Ch., 36-37th. vs.) 

From this portion of scripture we are instructed that the 
gospel of circumcision first took wings in the earlier days of 
Christ's ministry, and among them of nib own flesh preached 
he : and the way was only prepared by John, the fore-runner of 
him. (See Matt., 3rd, Ch., 3rd. vs. also Mark, 1st. Ch., 1, 2, 3rd. 
vs.) And the baptism of repentance preached by John centered 
or culminated into the seat of the gospel of circumcision • for 
he was like unto a man clearing up the way for the sower to 
sow. He baptized the sinners, even all they that came unto 
him ; and he baptized Jesus, the Saviour of the world. (See 
Luke, 3rd. Ch., 21st. vs.) 

And in this, the way was fully prepared for the receiving of 
the word, which God had sent ; and it first took wings in Galilee, 
after John's baptism. O sweet Galilee ; thou hast been ushered 
into Christ's kingdom of peace : and this is the covenant of peace 
which God promised to set up between Israel and Judea, and he 
symbolized it from the lips of the prophet, Ezekiel. And thus 
it was carried on down through the annals of time, until at last, 
the real character appeared ; the emblem of righteousness from 
whence the two gospels pealed out, in tones of gladness, "the 
anthem of the free;" the one, going on by faith in the law of 
circumcision, and the other, by faith in the law of uncircumcis- 
ion: but Christ, the great object in view, "Repent therefore, 
for the kingdom of heaven is at hand; and he shall confirm the 
covenant and promise of peace : and through him shall all nations 
of the earth be blessed : for he is the bread of life sent down 



432. CREATION AND FORMATION. 

from heaven." 

And the gospel of circumcision; which was preached among 
the Jews, which He committed unto the twelve apostles before 
His death, and He confirmed it on the day of Pentecost. And 
now, in order that we may be more able and equipped for the 
defense of the gospel which was committed unto the twelve 
apostles, it is necessary that we note carefully what is recorded 
of Christ, in regard to the instructions which He left them, before 
his ascension on high says, "Then opened He their understand- 
ing, that they might understand the Scriptures, (then the script- 
ures Christ says, were to be understood ;) And said unto them, 
Thus it is written, and thus it behooved Christ to suffer, and to 
rise from the dead the third day : And that repentance and re- 
mission of sins should be preached in his name among all nations, 
beginning at Jerusalem." (Luke, 24th Ch. 45,46,47th vs.) 

Now while we have learned that Christ prepared for the 
Jews, the bread of life, we have also learned from the above quo- 
ted scripture, another important fact which embraces two points, 
namely, first, that it behooved Him to suffer, and to die, and 
to rise again the third day, before repentance could be preached 
to all nations; and second, that the Gentiles had to be cleansed 
from their beastly state, before this work of the gospel of circum- 
cision could be brought out into automatic force. 

And before repentance could be granted unto the Gentiles, 
God had to conclude them under the same great arch of sin, 
from whence the sinners were drawn out, before they could re- 
ceive the promise ; and Christ died to give ihem life. And after 
they received the life, repentance was granted and preached to 
them ; not by faith in that law of Moses, as it was to the Jews 
in olden times, or is even now by the law, but through faith in 
Jesus Christ according to the gospel of uncircumcision ; or the 
same being the law of righteousness written in their hearts; 
and their conscience bearing them witness in the Holy Ghost, 
that the filthiness of the flesh might be destroyed, and that they 
could be purified unto God, and that the mortal and the immor- 
tal stains are no more, but are lost in Christ. For as the apos- 
tle says, "If a man therefore purge himself from these, (through 
faith) he shall be a vessel unto honour, sanctified, and meet 



CREATION AND FORMATION. 433. 



for the master's use, and prepared unto every good work." 
(2nd. Tim., 2nd. Ch., 21vs.) 

What are good works ? (See Matt., 25th. Ch., 34, to 37th. vs. also 
James, 2nd. Ch., 15-16th. vs.) In the language of the apostlf 
Paul, we are consoled to see the great truth and validness of 
the gospel of uncircumcision, which was preached by himself for 
the benefit of the Gentiles: for their elevation in the world. 
And this great liberty have they only received through faith in 
the Son of God ; for if He had not have suffered, and died, arid 
rose again, the Gentiles would have remained in their beastly- 
state, and the great curse of former ages, would, unto this very 
day, have been in full bloom. And had this been the case, the 
gospel of circumcision would have been powerless, and the sin- 
ners would have remained forever in the dark mountains of sin, 
and the horrible pits of night. 

But thank God, the great curse is removed; the two gospels 
go on with perfect work. Hence, we hear Paul speaking again, 
saying, "Is he the God of the Jews only? is he not also of the 
Gentiles? Yes, of the Gentiles also : Seeing it is one God, which 
shall justify the circumcision by faith, and uncircumcision 
through faith. Do we then make void the law through faith ? 
God forbicf : yea, we establish the law." (Kom., 3rd. Ch., 29, 
30, 31st. vs.) 

So now we see that Paul did not contend against the lawful 
ordinances of the Jews, far from it. But he did constantly con- 
tend against the prevailing Opinion, or belief, that it was right 
to circumcise the Gentiles, and command them, that they keep 
the law of Moses. He suffered Timothy to be circumcised, ac- 
cording to law, which the law did really require of him, and 
simply as a guarantee against the cunning avocations of the 
devil. But as for circumcision, as a saving power, or efficacy 
unto salvation, is of itself, nothing. And this is what Paul so 
earnestly faught against. This doctrine was so many times 
pressed hard upon the poor, ignorant, weaker class of sinning 
Jews, and also Gentiles, by false teachers. But he gave them 
to understand that if they received the ordinances in that way, 
they had fallen from grace, (that is, the characters abovo men- 
tioned,) and that Christ was far from them ; or had become unto 



434. CREATION AND FORMATION. 



them of no effect; and that they would be debtors, to do the 
whole law. (See Gal., 5th. Ch., 2, 3, 4th. vs.) 

Now Paul is here speaking to those that are under the 
teachings of the gospel of uncircuracision, and to those that be- 
lieve in this gospel, both Jews and Gentiles ; but particularly 
to the Jews, when he says, "If ye be circumcised after having 
begun in the spirit, (that is, in the spirit of Christ according to 
the gospel of uncircumcision,) then ye are debtors to do the 
whole law." For by doing that, they fall from grace, and have 
lost their liberty in which the Gentiles stand, and are hurled 
under the power of the law, and become duty bound, for their 
souPs welfare, to do all that there is in the law ; and these are 
they that are debtors to do the whole law. 

And should they lack in the fulfillment of one point while 
under the indebtedness of that law, they are guilty of all. So 
it remains, as Paul teaches, for them that are excluded from 
Gentile liberty, to obey the law by faith in Christ, and seek 
justification in Chiist, by obeying the law. And in doing this, 
they are debtors to Christ according to law, but not according 
to grace. And they are not debtors to the law as an institution 
by itself, for Paul makes this very plain in justifying the prac- 
titioner of the law as an outward sign of that inward faith: for 
such a man is saved in Christ, and Paul knew it. 

For such salvation was not in the law, but in God, by o- 
ebedience to that law. Therefore, Paul says, "But as God hath 
distributed to every man, as the Lord hath called every one, so 
let him walk. And so ordain I in all churches. Is any man 
called being circumcised let him not become uncircumcised. 
Is any called in unciruumcision ? let him not be circumcised, 
(for) Circumcision is nothing, and uncircumcision is nothing, 
but the keeping of the commandments of God/' (1st. Cor., 7th. 
Ch., 17, 18, 19th. vs.) 

Then circumcision to the Jews, is a great deal in keeping 
the commandments of God ; and uncircumcision, a great deal to 
the Gentiles, for it is also to them the keeping of the commands 
of God. And it was for this reason, Paul says, "Let every man 
abide in the same calling wherein he was called." (1st. Cor., 
7th. Ch., 20eth. vs.) 



CREATION AND FORMATION. 435. 



In these scriptures we can plainly see what it was that Paul 
was so earnestly contending for, and that was to keep the Jew 
to their place, and the Gentiles to their place. Paul did not do 
any thing to overthrow the law among the Jews, as he was ac- 
cused of, but done all that he could, to establish that law among- 
them, in it's proper meaning. What he wanted them to under- 
stand was, that there was no saving power in the law of itself, 
only by faith in God, in obedience to that law, so that if there 
be a Jew that is called in the gospel of circumcision, which 
makes him a servant of God under that law, then let him so live 
that his outward works, will show his inward grace; let him not 
seek to free himself from such, as a servant of God. For this is 
nothing but the obeying of God's commands, a?id through such 
obedience he is made God's "free-man." (See 1st Cor., 7th Ch 21, 
22nd vs.) And so it is, if one is called in the gospel of uncir- 
cumcision, he is then Christ's servant, and it is not honest in 
him to seek circumcision of the flesh; for his, should be, circum- 
cision of the heart. And this is what Paul ordained among all 
the churches. For circumcision is nothing, and uncircumcision 
is nothing, but the keeping of the commandments of God. 

And the keeping of the commandments of God, we remark, 
is the keeping of the gospel of uncircumcision, on the part of 
those who believe in that gospel ; and the keeping of the gospel 
of circumcision on the part of those who believe in that gospel. 
And obedience unto the requirements of these two gospel, leads 
them to one in Christ, their only hope of glory. And duty re- 
quires that both Jews and Gentiles remain in the calling, where- 
in they were called. And under no considerations, would Paul 
suffer the Gentiles to be circumcised, because they were called 
in the gospel of uncircumcision. 

And he, himself suffered many things in order to forward 
the cause of Christ, both to the believing Jews, and also to the 
Greeks, or Gentiles. All these accusations which were brought 
against Paul, were false, every one of them. Now then in 
order to forward the claims of the truth of the two gospels, and 
to bring in more harmonizing links for the strengthening of 
the great chain of Bible facts, we will call the reader's attention 
to some of the teachings of the twelve apostles; for between 



436. CREATION AND FORMATION. 



Paul and them there is harmony; and where there is harmony, 
there is truth, and where there is truth, there God is. So now go- 
ing to the acts of the apostles, and beginning with the first chapter, 
we find that they preach not one word against the law, or the 
rights of the law. They only add that Jesus Christ is the all- 
saving power; and they preached strict obedience unto the law, 
as the keeping of the commandments ot God. 

Yet the apostles were falsely accused, especially Stephen, 
and their accusers had to bring in false witnesses as a testimony 
against them, that they had and did preach or speak against the 
holy place, and against the law of Moses, and against God. 
This is plain evidence that the law and customs were taught by 
the twelve apostles. (See Acts, 6th. Ch., 11, 12, 13th. vs.) 
From this the reader will plainly see that if the apostles would 
have said anything against God, Moses, and the law, it would 
not have been necessary that they should have had suborned men 
to swear falsely against them, that they did teach against it. 
Hence, we see from this, that they did not change the ordinan- 
ces of the law in any shape or form whatever. The only thing 
was that redemption came by Jesus Christ in obedience to the 
law. And from this source, sprang up many false teachers, 
from the fact that they did not fully comprehend the deep 
meaning of the apostolic doctrine. 

And these are they that Paul and Barnabas withstood at 
Antioch; for these false teachers tried hard to make it appear 
that all saving power was in obeying the ordinances of the law ; 
to be circumcised, was their motto and that too, regardless of 
Christ and the saving power in him. In short, they were sub- 
stituting circumcision in the place of Christ, and trying to per- 
suade men to accept that way of being saved. And this is 
what Paul faught against ; not against the ordinances of the law.: 
this to the Jews he admitted as right for them. 

And now we deem it proper to say, that it was an easy mat- 
ter for men of corrupt minds, under the teachings of the gospel 
of circumcision taught by the twelve apostles, to go in to them un- 
der colour, and then for self elevation, go out among the Gen- 
tiles and claim to them that they too must be circumcised : and 
it was for this cause that the apostles spake, saying, "Forasmuch 



CREATION AND FORMATION. 437. 

as we have beard, that certain which went out from us have 
troubled you with words, subverting your souls, Laying, Ye 
must be circumcised, and keep the law ; to whom we gave no 
such commandment: (Acts, 15th. Ch., 24th. vs.) Now this con- 
solation was given after Paul and Barnabas had withstood those 
false teachers, and still after they had been sent up to Jerusalem 
to see about the matter. 

And even when they were there, and after the church auth- 
orities had assembled together, they found men believing in the 
saving power of the gospel of circumcision, and contending that 
it was right to circumcise the Gentiles, as much so, as it was 
the Jews. This was the doctrine that these men preached, and 
argued that that, was the way to be saved ; and whenever a 
question of doctrine arose, and could not be satisfactorily ans- 
wered in the church, then the apostles and elders were called to- 
gether to weigh the matter. And even among them, there were 
sometimes, much disputing upon such topics, which goes to show 
that this false doctrine was held at bay by those under the gos- 
pel of circumcision. And from this stage of strife and conten- 
tion, it behooved Peter to rise up and say, "Men and brethren, 
ye know how that a good while ago God made choice among us, 
that the (xentiles by my mouth should hear the word of the gos- 
pel, and believe. And God, which knoweth the hearts, bare 
them witness, giving them the -Holy Ghost, even as he did unto 
us ; and put no difference between us and them, purifying their 
hearts by^faith. Now therefore why tempt ye God, to put a yoke 
upon the neck of the disciples, which neither our fathers nor we 
were able to bear?" (See Acts. 15th Ch. 7th, to the 10th vs.) 

Now from this, one cannot help but see that the two gospels 
are one in Christ. The declaration of Peter goes to show that 
the great contention did not arise from the lawful ordinances of 
the two gospels in their proper sphere, but from a misapprehen- 
sion of the deep meaning imbeded therein. The believers 
in Christ according to the gospel of circumcision, were all right 
and so were those of the gospel of uncircumcision - } but this op- 
posite doctrine to both of them, was wrong, because it excluded 
the Son of God from that which is his own. 

And after Peter had declared unto them, those. things, then 



438. CREATION AND FORMATION. 



they themselves believed that they would be saved by the grace 
of Jesus Christ even as the Gentiles, for he gave them to under- 
stand that the keeping of the law of circumcision was not the sav- 
ing power, but simply an outward sign of their purity within, and 
their faith in Christ, as their all. "Then all the multitude kept 
silence, and gave audience to Barnabas and Paul, declaring what 
miracles and wonders God had wrought among the Gentiles by 
them." (Acts, 15th. Ch., 12th. vs.) Here now is the connect- 
ing link between the two gospels, which is Christ, the power of 
God : and the one comes to him by faith under the works of the 
law, and the other, through faith under the works of the law of 
righteousness, written in their hearts. 

Now then, James rises up and says, "*Men and brethren, 
hearken unto me: Simeon hath declared how God at the first 
did visit the Gentiles, to take out of them a people for his name. 
Wherefore my sentence is, that we trouble not them, which 
from among the Gentiles are turned to God : But that we write 
unto them, that they abstain from pollutions of idol,*" (Acts, 
15th. Ch., 13, 14, 19, 20eth. vs.) At this the apostles and elders 
were well pleased. But why, it may be asked, were they so 
well pleased ? because they were convinced of the truth, and con- 
ciliated by the same spiritual truth, that there is now no con- 
demnation to them that are in Christ Jesus, and that he is the 
corner stone, the head of both Gentile and Jewish Church. If 
any man is called by faith in Christ, according to the di- 
rections of the gospel of circumcision, let him be a faithful servant. 
And if any man is called through faith in Christ according to the 
direction of the gospel of uncircumoision, let him likewise be a 
faithful servant. Let the Gentile have his liberty in Christ, for he 
has no other way to be saved. Let the Jew be faithful in doing his 
duty unto the calling, wherein he was called : let him be as zeal- 
ous of the law, as the law requires of him, even as in the days of 
the apostles and elders, when they said, "*Thou seest, brother, 
(Paul) how many thousand of Jews there are which believe; and 
they are all zealous of the law:" (Acts, 21st Ch., 20eth. vs.) 
Even so let the Jew live; for this is his duty to God. 

And he who doubts the veracity of the gospel of truth, as 
taught by the twelve apostles to the Jews, and that of Paul's to 



CREATION AND FORMATION. 439. 



the Gentiles, denies the word of God, and makes Christ out a liai. 
But thanks be to God, that his word is true. The gospel com- 
mitted unto Peter is that grand old chain, woven by the justice 
of God, and made perfect in his love, and given for the Jews, 
that they might be redeemed from the curse of the law. So also, 
was the gospel given to Paul for the Gentiles, upon the princi- 
ple of the law of liberty; and they are both right in their place. 
And it will so be seen when the word is rightly divided. Upon 
theae grounds, we can see why it was that Christ said to the 
twelve apostles, "*when the Son of man shall sit in the throne 
of his glory, ye shall also sit upon twelve thrones, judging 
the twelve tribes of Israel." (Matt., 19th. Ch., 28th. vs. See Luke, 
22nd. Ch., 28, 29, 30eth. vs.) 

This now is the judgement of the Jews, set forth by the 
Lord himself, which comes under the chain of the law of circum- 
cision : then again, upon the other hand, we find that Christ 
through Paul, speaks to the Gentiles in this language; "In the 
day when God shall judge the secrets of men by Jesus Christ 
according to my gospel." (Eom., 2nd. Ch., 16th. vs.) If there 
were not a division to be made here, between the Jew and Gen- 
tile, then we would be in the dark, and at a loss to know why 
Christ would conflict his own words. But upon these two great 
chains, there is no room for doubt ; we can plainly see for our- 
selves that there is no conflicting thoughts ; and that it is all of 
Divine origin. And upon these principles we can see also that 
such a grand old book could never have been gotten up by man. 
But we shall not stop here with our reasoning, but go a little 
farther and ask why then is it that there are so many strifes, 
janglings, fightings, and disputings among the churches ? 

We answer, it is because of the unscriptorial divisions that 
is made of the Bible; upon this truth is where the divisions, 
come from, that has divided the christians into so many sexes. 
And without a true division of the Bible, it is impossible for 
them to agree, and they are left out in the open field of battle; 
a few thousand here and there, with some great man as their 
leader; they have grasped a portion of the word, that God has 
spoken to the Jews, and have started out with it, as a sword, to 
cut down all others, that do not see just as they do, regardless of 



440. CREATrON AND FORMATION. 

the portions of scripture, that would condemn them in such a 
case. Another army can be seen, with some other Great man as 
their leader, with a portion ci the word, that was spoken to the 
Gentiles, and in this way they wield the battle ax against all 
opposite opinions; and so it goes on, until they number six hun- 
dred and sixty six orthodox churches, and over a thousand with 
the miner branches. This number is over and above the Jewish 
church, and the church of Christ, among the Gentiles; these two 
are the ones which would represent the two gospels; the rest are 
all gotten up by man, and they have man, as their leader, and 
they stand in the strength of man. For sixteen hundred years 
there was but the two churches; viz. the Jews, and so to speak 
the Gentiles; they were of apostolic antiquity. Thus it remains 
for us to know whether we are of Peter, or of Paul's gospel 
which Christ had given them; and having known this much, we 
then know our calling in the Lord. And being satisfied with 
this fact, which we have found to be Bible. That there was a 
difference in the way of worshiping God, laid down for these 
two characters, the Jew and Gentile. 

After having ascertained this truth, there yet might be ask- 
ed this question; "If Paul did not fail to declare all the council 
of God, (which he said he did not,) then how did Christ taste 
death for every man, when there was this difference left between 
them, after he had once torn down the middle wall?" We an- 
swer, in giving his life and shed blood, to give life to the Gen- 
tile, which was tasting death for them. We say in this operation 
he took the curse of the law away from the Jews and destroyed 
the middle wall that satan had in the Gentiles, to use upon them 
in tempting them; and by it, bring upon them swift destruction 
in this life, and a bitterness of soul beyond the silent tomb. In 
this way he tasted death for the Jews ; and this will give us a 
clear idea of how Christ tasted death for every man. For 
before Christ came, this curse of the law was the sting of death, 
for Paul said that "The sting of death is sin ; arid the strength 
of sin is the law." (1st. Cor., 15th. Ch., 56th. vs.) Now there 
is a great truth in this saying; for whenever the Jews partook 
of the great abominable thing, it was death to them, and the law 
had the power to execute that sentence of death. Wherefore 



CREATION AND FORMATION. 441. 



it is plain enough to see that Christ tasted death for every man ; 
for the Jew first, in order to take away the great curse, and be- 
fore he could remove the great curse, he had to give the Gentiles 
eternal life, or a living soul; for they were really the great curse, 
and had been for many ages. And in this, Christ tasted death 
for both Jews and Gentiles : Therefore Paul rejoices and says, 
"But thanks be to God, which giveth us the victory through 
our Lord Jesus Christ." (1st. Cor., 15th. Ch., 57th. vs.) 
Everyman then, has won the victory through Christ, "For ihe 
wages of sin is death ; but the gift of God is eternal life through 
Jesus Christ our Lord." (Eom., 6th. Ch., 23rd. vs.) 
Oh how true! while the gift of God was eternal life to the Gen- 
tiles, it did also it's work among the Jews, by taking away the 
great curse, by cleansing the Gentiles from their beastly state ; 
and this was the tearing down of the middle wall. So it is pos- 
sible for Jews and Gentiles to mingle now, if they please, and 
there is no harm in it. But the difference of way of serving 
Christ is still the same. He fed the one with meat, and the other 
with milk ; for hitherto they were not able to receieve any thing 
else, neither are they now able, but must be fed with food best 
suited to their nature. 

Faith in Jesus Christ according to the two gespels, is food 
for the entire world. And Paul says, "For I am not ashamed of 
the gospel of Christ : for it is the power of God unto salvation to 
every one that believeth; to the Jew first, and also to the Greek. 
For therein ix the righteousness of God revealed from faith to 
faith : as it is written, the just shall live by faith." (Eom., 1st Ch. 
16th and 17th vs.) Now note carefully and thoughfully what 
Paul says; "For therein is the righteousness of God revealed 
from faith to faith." "Therein." In the Gospel of Christ, which 
is here spoken of as one in him, and from whence to him 
streams in the two gospels of his own make and order ; the Jews 
coming to him by faith under the works of the law, and the Gen- 
tiles through faith, under the works of the law of circumcision 
written in their hearts, which is called the gospel of uncircum- 
cision, and in this is revealed the righteousness of God from 
faith to faith, or from Jew to Gentile. And again, "The just 
shall live by faith." The Jew is really the just man, and he shall 



442. CREATION AND FORMATION. 

live by faith. And likewise, the Gentiles, who have become 
just, iu Christ through faith, must live by that faith wherein he 
stands, lives, moves, and has his being. 

And now let us put them all together in Christ, and say, 
"The just shall live by faith •" for this is the truth of God con- 
fined in the Bible. To the Jew first, and also to the Gentile; 
for as it is written, "For there is no respect of persons with God. 
For as many as have sinned without law shall also perish with- 
out law ; and as many as have sinned in the law shall be judged 
by the law 7 ;" (Eom., 2nd. Ch., ll-12th. vs.) And to this, agree 
the words which Christ spake unto the Pharisees, saying, "Think 
not that I will judge you ; for there is one that will judge yon, 
even Moses in whom ye trust. He will accuse you." For as it 
is written, again, "For not the hearers of the law are just before 
God, but the doers of the law shall be justified." (Eom., 2nd. 
Ch., 13th. vs.) 

And in this is revealed the same old saying ; "the just shall 
live by faith." And to the Gentiles which have not that law, do 
by nature the things contained in the law; these, having not the 
law, are a law unto themselves, which show the works of the 
law, written in their hearts; their conscience also bearing wit- 
ness, and their thoughts, the mean while, accusing or else excus- 
ing one another. (See Bom., 2nd. Ch., 14-15th. vs.) Here, a- 
gain, we have the righteous man, and faith revealed from faith 
to faith. Or, in other w r ords, the Gentile law, which law is the 
law of faith, and which law is revealed to them from the law 
of the "letter" through Christ. 

And this makes them a law unto themselves ; and by this 
law shall they be judged in the day when God shall judge the 
secrets of their hearts by Jesus Christ according to the gospel 
which was committed unto Paul. But they who rest in the law 
of Moses according to the gospel, or law of circumcision, and 
make their boast of God, and know his will, and approve the 
things that are more excellent, being instructed out of the law, 
shall be judged accordingly therein. (See Eom., 2nd. Ch., 
12-18th. vs.) 

The one by faith, and the other through faith ; but all for 
the glory of God through Jesus Christ the righteous. And be- 



CREATION AND FORMATION. 443. 



ginning first at Jerusalem, the command was, "Go and teach all 
nations." It is true that the strict Mosaical Jews rejected Christ, 
but then his command was to go and teach all nations, baptizing 
them in the name of the Father of the Son and of the Holy Ghost 
Amen : beginning first at Jerusalem. But why, it may be asked, 
did he eommand them to commence at Jerusalem ? well, it is 
simply this, in the first place he knew their hearts, their thoughts, 
and their lives within and without, and all the surrounding cir- 
cumstances. And he knew that, when the law came up against 
them, they would naturally look around for some defense, and 
if the gospel of Christ had not at first been preached there, they 
would have risen up in self defense, and said, "who is this Jesus 
that is called king of the Jews ? 

For those sinning Jews, that had sinned by mingling with 
the Gentiles, could then have said, also we have never seen him; 
we did not know that there was a way of repentance prepared 
frr us, so that we might get back under the law : no one has 
ever preached to us in his name. If he would have been preach- 
ed to us, we would have believed ; but we could not come back, 
until the way was prepared for us. And upon these grounds 
the sinning Jews could have made excuses, and would have been 
justifiable. This is one reason why the Saviour preached, and 
had the apostles to preach to the Jews first. Another reason 
was, the sinning Jews were to come in first ; therefore, it was 
necessary that the gospel of circumcision be first preached to 
them. And it was for this reason, that Christ commanded them 
to begin at Jerusalem. Hence, they are left without excuse ; 
and all that believed, and become zealous of the law, are an em- 
blem of righteousness : and in this way, the real Mosaical Jews 
were made more zealous of the same law. 

And today the Jews stands in favor with God more than 
they did two-thousand years ago ; and this was brought to them 
through the mercy of a just God. The Gentiles were brought 
from that old animal kingdom, into the kingdom of Christ. 
But they have grown haughty, proud, nnd independent, so much 
so, that their way has become very corrupt; and restoration can 
only come through the approach of Christ's second coming. 

Then the great blessing, of both Jews and Gentiles, who 



444. CREATION AND FORMATION. 

have faithfully performed their duties toward God will come; 
we trust the reader will have sufficient light, from what we 
have said, to show them how Christ tasted death for every man 
and how the middle wall was torn down, and righteousness re- 
vealed from faith to faith. Again, Paul instructing the Jews, 
says to them, "if they teach others those things that are in the 
law; and the things which the law requires them to do; and, 
yet do not the same things themselves: in this they blaspheme 
the name of God among the Gentiles, (but if they keep the law 
strictly they shall be benefited thereby, as he says,) circumcision 
verily propheth if they keep the law, but if thou be a breaker 
of the law, thy circumcision is made uncircumcision. (See Rom. 
2nd Ch. 24th and 25th vs.) 

Paul here agrees with James, concerning the duty of the 
Jews, that is, if they offend in any one point, they are guilty of 
all. He then speaks to the Gentiles, and says to them, "If the 
uncircnmcision keep the righteosness of the law, shall not his 
uncircumcision be counted for circumcision." yes, it shall be 
counted to them for circumcision, for their hearts have been cii- 
cumcised unto God. And their righteousness is the fruit of the 
law written in their hearts. 

Therefore, Paul says, "And shall not uncircumcision which 
is by nature, (which belongs to the Gentiles,) if it fulfill the law, 
judge thee, (Jews,) who by the letter and circumcision dost 
transgress the law?" (Bom., 2nd. Ch., 27th. vs.) In this, Paul 
plainly shows the difference there is in the way which Christ 
has prepared for the Jews and the Gentiles; and also teaches 
the Jews, that if they are not very strict in their way of coming 
to God, the Gentiles will surpass or exceed them in righteous- 
ness. But by a strict obedience, the Jews have the advantage 
in their law : as Paul says, "what advantage hath the Jew, or 
what profit is there in circumcision ; much every way." Doubt- 
less, then the Jew, who strictly keep the law, has the advantage. 
Upon this line, he scales the mountain peaks of sin, and is carri- 
ed over the billowy waves of temptation, and is glided gently 
down the silvery cord of time, into eternity of never-ending joy. 
Then in this life is the place to sow ; and just what we sow, that 
also must we reap : if we sow to the flesh, we must of the flesh 



CREATION AND FORMATION. 445. 



reap corruption: but if to the spirit, it will be life everlasting. 
And* what the Gentile world needs now, is more of Paul, and 
less of Peter. Peter for the Jews, and Paul for the Gentiles : 
then there will be no room for divisions, when the word oftruth 
is rightly divided. IV r then we will see the oneness of them in 
Christ. For the scripture saith, "Now we know that what 
things soever the law saith, it saith to them who are under the 
law : that every mouth may be stopped, and all the world may 
become guilty before God." (Eom., 3rd. Ch., 19th. vs.) This 
scripture applies to both Jews and Gentiles. 

When Christ came into the world, God coucluded all under 
sin, and they all became guilty before him, showing their lost 
condition, and need of him ; the Jews first, and also the Gentiles. 
But the Gentiles are not under the Mosaic law, save only, in 
keeping the righteousness of the law, and then only, is the 
virtue of the law written in their hearts through faith in Christ. 
And again it is written, "For by the law was the knowledge of* 
sin;" and this they had no knowledge of, until Christ came, and 
done among them the works that no other man did ; then they 
had no cloak for their sin. 

And since then the righteousness of God without the law, 
has been manifested, being witnessed by the law and prophets : 
even the righteousness of God, which is by faith of Jesus Christ 
unto all, and upon all them that believe. Where is boasting 
then? It is excluded. By what law f of works? Nay; but by 
the law af faith. Paul does not say that the Mosaical law is ex- 
cluded. Nay; but the boasting of those Jews that teach, not to 
steal, and not to commit adultery, ect., and yet do the same 
things themselves, and then turn right around and boast in the 
law over them that have not the knowledge of the law appear- 
ently. 

And this is what Paul declares is excluded by the law of 
faith in Jesus Christ. Hence, he concludes that a man is justifi- 
ed by faith without the deeds of the law. And again, we have 
noticed that Paul has stated that there was great advantage in 
those same deeds. Why? simply because these are deeds which 
belong to the Jews only, when they have pleased God by walk- 
ing uprightly, and obeying the law. In this their works are ac- 



446. CREATION AND FORMATION. 

cepted of God, and they are benefited thereby. These laws are 
not for the Gentiles, as Paul so plainly tells us, 'but they are to 
walk by faith in Christ; and in doing this, God justifies them 
also, for, he is not the God of the Jews only but of the Getiles 
also; and he shall justify the circumcision by faith, and the un- 
circumcision through faith. (See Rom., 3rd. Ch., 30eth. vs.) 
Therfore being justified by faith, we have peace with God 
through our Lord Jesus Christ; and through him we shall be 
saved from the wrath to come: for when we were enemies, we 
were reconciled to God by the death of his Son, and being so 
reconciled, we are saved by him. 

We are saved by him only when we live for him; for that 
as sin once reigned unto death, even so may grace reign through 
righteousness, unto eternal life through Jesus Christ. Now 
please allow us to make plain right here, a matter which has 
been left in the dark by our great Bible commentators, and that 
is, the saying of Paul, which reads, "For I have not shunned to 
declare unto you all the counsel of God." (Acts, 20eth. Ch., 
27th. vs.) 

The apostle, in speaking these words, did not mean to con- 
vey the idea that he, in declaring the whole counsel of God, de- 
clared it to have been designed and particularly set apart for 
any one sect. He declared all the counsel of God, and that, uni- 
versaly spread through the entire civilized world, and among 
both Jews and Gentiles, and each one standing by themselves in 
the faith wherein they stand. For this is all the counsel of God, 
even his commands that are held in high esteem by those who 
love him, and by those whom he loves. Therefore, all the coun- 
sel of God, is the works of God, and God in all his works, to the 
Jew first, and also to the Gentile. Therefore, recon yourselves 
to be dead unto sin, but yet alive unto God. And again, let not 
sin reign, in your mortal bodies, that you should obey it in the 
lusts thereof; and if you are alive with Christ, you are dead un- 
to sin and sin shall have no dominion over you; for you are 
not under the law, but under grace and being made free from 
sin through Christ, you are the servants of righteousness, There- 
fore let your fruits be unto holiness, and in the end you shall 
have eternal life. 



CREATION AND FORMATION. 447 



For the wages of sin is death, but the gift of God is eternal 
life through Jesus Christ our Lord. And they who have the 
law of faith written in their hearts, sin cannot lay upon them 
the sentence of death : for they are in Christ and Christ in 
them; in them a well of water springing up into everlasting life. 
And ail they that believe on him are free from sin because they 
seive him in spirit and in truth ; and he is the propitiation for 
their sins, and in his blood are their sins washed away. Then 
sin hath no more power over them that they should obey it in 
the lusts thereof. And as the scripture continues to say, There 
is, therefore, now no condemnation to them which are in Christ 
Jesus, who walk not after the flesh, but after the spirit; for the 
law of the spirit of life, in Christ Jesus, hath made me free from 
the law of sin and de^th ; for what the law could not do, in that 
it was weak through the flesh; God sending his own Son in the 
likeness of sinful flesh, for sin condemned sin in the flesh, 
that the righteousness of the law might be fulfilled in us, who 
walk not after the flesh, but after the spirit. (See Eom. 8th Ch., 
1st to 4th, vs.) 

From this we learn, that if while we are under the law of 
uncircumcision and are found in Christ, we are in the law of the 
spirit, and are free from the law of the letter. For what the 
law was to weak to do, is that of giving life. Christ, with all 
his ruling power, through his shed blood gives that life to the 
Gentile. And in this life giving power, He condemned sin in 
the flesh; and brought the Gentiles "out of darkness into light, 
and from the power of satan unto God, that the righteousness of 
the law might be fulfilled in them;" so that they should walk 
no more after satan in the lusts of the flesh, but after Christ. 
For before Christ came and gave this eternal life or. living soul 
to the heathen : the strength of the law to the Jews was the 
sting of death ; and as we have so often spoken of life and 
death, it may be well to make a few remarks upon this point. 
Life or soul means the natural life, which is the blood ; this kind 
of a soul every thing that lives has. Eternal life, or a living 
soul, means the life that lives forever and ever, beyond the 
natural death. 

When we speak of death, it is the natural death ; but when 



448. CREATION AND FORMATION. 



we speak of eternal death, we speak of the punishment that is 
placed upon the living soul after the death of the body, for the 
tins of this life, did in the body. Some may yet mistake the 
meaning upon this point, for they may say, salvation comes at 
conversion ; and that would be saying, eternal life come at con- 
version : but this would not do. Christ brought that to the 
Gentiles when He was here, what we receive now in conversion 
is the gift of the Holy Ghost shed abroad in our hearts, which 
is the love of God. 

Hence, we see while we have eternal life or a living soul, it 
may be in a lost or a saved state ; and let it be in either state, 
it lives on and on forever in eternity ; it is eternal life bad or 
good. And when the reader thus sees the Holy Word, he will 
be able to see when the word of truth is rightly divided; he 
will see the plain truth, and both the Old and the New Testament 
must be divided in this way to see the truth. Every clause by 
itself, must fully be considered. 

Sometimes however, a verse is made up of both Jew and 
Gentile, and another verse, perhaps, speaks solely upon one, an 
individual character; and these are the points that the Bible 
student must watch, or else he will not know tbt truth and if 
he does not know the truth, he can not rightly divide the Word 
of Truth. These changes in the Bible are sometimes made as 
suddenly as the change which the human mind undergoes while 
passing from one thought to that of another. Hence, we must 
look into the spirit of the Bible, and divide it's component parts 
in precisely the same way that we divide the thoughts of our 
minds. It is necessary to weigh every clause by itself, and when 
we have become honest enough to do the Bible this one justice, 
we have gained the victory : The reason why our great bible 
commentators can't, (or do not) rights divide the Bible is, be- 
cause they take all the clauses, all the verses, all the chapters 
and jumble them all up together, and then fling them out upon 
the ground to see which is what. That is like taking a sack full 
of stencils, and after you have thoroughly shaken them up, you 
dump them out to see what you have; aud sure enough you 
have a book, or a Bible; you open it and the title page reads: 
God, man, from all immortal, what, registered, slept, dark ages, 



CREATION AND FORMATION. 449, 



— by, goiie obscurity! past of. Ancient, man (time)." ect. ect. 

We do not say that these learned men have made such a 
great mistake as that, but we do say that if we should follow 
them through the Bible, we would not know when we were 
through; and if we were fortunate enough to realize that we had 
gone through the Bible, we could not tell whether we were on 
our feet, or on our heads ; we could not tell you of anything 
that we learned ; in fact, we could not tell you whether we had 
read the Bible, or a biography of some great man. But thank 
God, we do not follow any man. 

We take the Bible, and follow it, and we find that it is a 
lamp of light unto our path : for without it we could make no 
head-way in our christian warfare, in this world of hurly-burly. 
The law of sin is always ready to deceive us, and bring in its 
false alarms : and then is the time when satan gets in his deves- 
lating work upon the soul. It is written, that he withstood 
God for a season. If we are found not on our guard, at h\\ 
times, what will he do with us? He will not only withstand us, 
but he will drive us before him like a wave of the sea driven be- 
fore the wind. Satan has a great many agents in this world, and 
they are teachers. They don't teach us sin, but they teach us 
the word of God bottom side up, and we sin ourselves by not be- 
ing on our guard. The Bible warns us against false prophets, 
or false teachers. Hence, Paul says unto us, "If we, through the 
spirit, do mortify the deeds of the body, we shall live. And we 
know that all things work together for good to those (hat love 
God ; for he that spared not his own son, but delivered him up 
for us all : how shall he not with him also freely give us all 
things." (See Eom., 8th Ch. l8,2S,32nd vs.) 

And the last clause of this twenty-eighth verse, reads, "To 
them who are the called according to his purpose." ' 'The called " 
the Gentiles, and the ones whom the prophets spake of, saying 
"I am sought of them that asked not for me ; I am found of them 
that sought me not; I said, Behold me, behold me, unto a na- 
tion that was not called by my name." (Isaiah, 65th. Ch., 1st. 
vs.) And also Bomans, 10th. Ch,. 20eth. verse makes mention 
of this same prophecy. The Gentiles were the ones especially 
called by Christ. And after this calling was, the Jews became 



450. CREATION AND FORMATION. 

more zealous of their law than ever they have been before. 
And the great middle wall was torn down by him, and in his 
death, the Gentiles live ; and their robes be washed in his own 
blood. 

In whom we have redemption through his blood, even the 
forgivness of sins. Who is the image of the invisible God, the 
first born of every creature; (the Gentiles) and he is the head of 
the body, the church. Who is the beginning, the first born from 
the dead; that in all things he might have the preeminence; for 
it pleased the Father, that in him should all fullness dwell ; and 
having made peace through the blood of his cross, by him to 
reconcile all things unto himself. (See Col., 1st Ch. 14,15,18, 20. 
vs.) 

"For he is our peace, who hath made both one, and hath broken 
down the middle wall of partition betwt en us; Having abolished 
in his flesh the enmity,* And that he might reconcile both unto 
God in one body by the cross, having slain the enmity thereby : 
And came and preached peace unto you which were afar off, 
(the Gentiles) and to them that werenigh. (Jews) For through 
him we both have access by one spirit unto the Father." 
(Eph., 2nd. Ch., 14, 15, 16, 17, 18th. vs.) "And he hath raised us 
up together, and made us sit together in heavenly places in 
Christ Jesus; both Jews and Gentiles, and each one by himself 
according to the two gospels, they two are one in Christ, and 
they sit in those heavenly places, in these two gospels in 
Christ Jesus. That in the ages to come, he might show the ex- 
ceeding riches of his grace in his kindness toward us through 
Christ Jesus." (Eph., 2nd. Ch., 6-7th. vs.) 

"Wherefore remember, that ye being in time past Gentiles 
in the flesh, who are called Uncircumcision by that which is call- 
ed the Circumcision in the flesh made by hands ; That at that time 
ye were without Christ, being aliens from the commonwealth 
of Israel, and strangers from the covenants of promise, 
having no hope, and without God in the world: But now, in 
Christ Jesus, ye who sometime were afar off are made nigh by 
the blood of Christ." (Eph., 2nd. Ch., 11, 12, 13th. vs.) 

Who hath delivered us (Gentiles) from the power of darkness, 
and hath translated us into the kingdom of his dear Son : That ye 



CREATION AND FORMATION. 451. 



might walk worthy of the Lord unto all pleasing, being fruitful 
in every good work, and increasing in the knowledge of God ; 
Strengthened with all might, according to his glorious power, 
unto all patience and longsuffering with joyfulness : Giving 
thanks unto the Father, which hath made us meet to be partak- 
ers of the inheritance of the saints in light." (Col., 1st Ch., 13, 
10, 11, 12th, vs.) 

O ! what a sweet consolation to us, we who are living in 
this world of sin, to know that God has done so much for us in 
bringing us out of darkness into his marvelous light. It is be- 
yond the keen of human virion, to fully realize what God has 
done for us Gentiles. He has saved us from the pit, and this he 
has done by granting us a living soul, which, in former days, we 
were destitute of, but now we are lifted up from that old beastly 
state, in whom we have redemption through the blood even the 
forgivness of sins : Who is the image of the invisible God, the 
first born of every creature: (Col., 1st Ch. 14, 15th vs. 

That is, he was the first to rise from the dead, to break the 
silence of the great masterly mass of the Gentile world, and to 
have them stock forth as a complete nation, and as a terrible 
army, with banners, who once was dead, but now liveth again. 
For this reason this prophecy was put forth, that there should 
be no deficiency in knowing the truth when this should be or 
come to pass, when a whole nation should be born in one day or 
the earth be made to bring forth. This question is found in Isaiah 
66th Ch. and 8th vs. And the answer will be found in this lan- 
guage. "Thy dead men shall live, together with my dead body 
shall they arise. Awake and sing, ye that dwell in dust : for 
thy dew is as the dew of herbs, and the earth shall cast out the 
dead." (Isaiah, 26th Ch. 19th vs.) When is it, that the earth is 
to cast out it's dead ? It is when His dead body shall be raised, 
and this was three days after his crucifixion, for it says, "And 
the graves were opened ; and many bodies of the saints which 
slept arose, and came out of the graves after his resurrection, 
and went into the holy city, and appeared unto many." (Matt., 
27th. Ch., 52,53rd vs.) 

He was the first born of every creature, (the Gentiles) be- 
cause He was the first to rise; and then the mighty train, that 



452. CREATION AND FORMATION. 

slept in the dust, and that he had given life to in his death, fol- 
lowed, after he had taken posession of his body again. And it 
was for this reason that God said, with my dead body shall they 
arise; so you can see how the whole nation was born in one 
day, and when it was that the earth was made to bring forth in 
one day; it is no wonder then that the earth quaked, and the 
rocks were rent, and the graves opened, and the dead arose 
through Christ. 

And in order to view more closely the spiritual meaning of 
these things together, we shall call the attention of the reader 
to these words ; "In the beginning was the Word, and the Word 
was with God, and the Word was God. (That was God's 
mercy manifested in the flesh.) All things were made by him; 
and without him was not any thing made that was made. In him 
was life; and the life was the light of men/' (Gentiles) (St. 
John 1st. Ch., 1, 8, 4th. vs.) 

Why was this life the light of men ? Because they never had 
that life before ; but just as soon as they got that life, it was 
their light; and that light shone unto the darkened Jews, but 
they comprehended it not, because He had blinded their eyes. 
But again, we see in connection with the above scripture, this 
language: "For by him were all things created, that are in heav- 
en, and that are in earth, visible and invisible, whether they be 
thrones, or dominions, or principalities, or powers: all things 
were created by him, and for him:" (Col., 1st. Ch., 16th. vs.) 
In connection with the above, what we wish to call the reader's 
mind to, is the portion of scripture that is given in this language : 
"And so it is written, The first man Adam was made a living 
soul ; the last Adam was made a- quickening spirit. Howbeit 
that was not first which is spiritual, but that which is natural ; 
and afterward that which is spiritual. The first man is of the 
earth, earthy : the second man is the Lord from heaven. As is 
the earthy, such are they also that are earthy : and as is the 
heavenly, such are they also that are heavenly." (1st. Cor., 
15th. Ch., 45, 46, 47, 48th. vs.) 

There is many, no doubt, that will say, these verses have di- 
rect reference to the man Adam and Christ. But the forty- 
sixth verse tells us that it was not Christ, for he was before all 



CREATION AND FORMATION. 453. 



things, and he always was spiritual, for he was a quickening 
spirit ; he did not have to be made. But in this verse we seethe 
spiritual Adam was not first, but that which was natural. There, 
fore, we say to you, Paul here was speaking of the Jew and the 
Gentile. The Jew was the first complete man, and the Gentile 
was last to be made a spiritual man, but naturally they were 
first. 

And for this cause, Paul says, fc 'Howbeit that was not first 
which was spiritual, (the Jew) but that which is natural, (the 
Gentile) and after that which is spiritual." From this we can 
see, this had no reference to Christ, because he was before all 
things, or even before anything was created. The fourty-seventh 
verse might lead to the belief, that it was Christ, because it says, 
a the Lord from heaven." But this refers to the Jew man for 
he was the Son of God. (See Luke, 3rd. Ch., 38th. vs.) Rem- 
ember Christ was before all things, Yea, far beyond the date of the 
creation of man (Gentile) was he, and by him were the Gentiles 
created. 

Viewing this much from a literal standpoint, we see the 
Gentiles in their natural birth, if it be proper so to speak. We 
see them in their beastly state, created, and wild by nature; 
and they are numbered with the beasts. They have no pre-em- 
inence above them except in wisdom. When they were created 
(rod blessed them with great knowledge ; and they were the wise 
Lords of this earth. But after all, in the grave they were re- 
membered no more. And so it behooved the Father to redeem 
them from the pit. And this he did in order to preserve the 
holy seed, which he had formed for himself. 

The second birth of the Gentiles was a spiritual one, or a 
living soul given them; and this they owe to Christ, who was 
born of a woman, by the power of the Holy Ghost; and he suf- 
fered and died, and in that holy death, the whole Gentile nation 
was born at once ; they were born into the glorious kingdom of 
God, through the death of his dear Son. The blood of calvaiy 
gave them eternal life: and just the moment, the stream of 
life gushed forth from his mortal bosom, life entered into the 
whole Gentile world, and they became, like Adam of old, a liv- 
ing soul. And these are they that were without God, and with- 



454. CREATION AND FORMATION. 



out hope in the world. 

The "wise man" has well said, "Yea, they all have one 
breath ; they have no pre-eminence above the beast : as one dieth, 
so dieth the other; neither have they any more a reward : for 
the memory of them is forgotten/' This was once true of them, 
but it is true no more; for in Christ they now live and move, 
and have their being. And had He not come and done among 
them the works, that none otherman did, they should have had no 
sin, neither would they obtained life. But seeing that they have 
obtained the promise, Christ has became their head, the church, 
and if they follow him through this life, they will live with him 
in the next. 

And after Christ went and preached to the spirits in prison, 
he also became the first born from the dead. (See Col., 1st. Cb., 
18th. vs.) And in all, he was the first born of the entire Gen- 
tile world: and a translation of them was made into his own 
kingdom. So much, now, for this new birth of the Gentiles, in 
both a littecal and spiritual sense. Now then, after this explan- 
ation from the writings of Paul, we hear him speaking to them 
of his own nation, saying, "And you, that were sometime alien- 
ated and enemies in your mind by wicked works, yet now hath 
he reconciled, In the body of his flesh through death, to present 
you holy and unblameable and unreproveable in his sight : If ye 
continue in th° faith grounded and settled, and be not moved a- 
way from the hope of the gospel, which ye have heard, and 
which was preached to every creature which is under heaven ; 
whereof I Paul am made a minister;" (Col., 1st. Ch.,21, 22, 23rd. 

vs.) 

Paul was not a selfish man ; he lived and labored for the 
Gentiles, and likewise did he labor for them of his own flesh. 
He ever sought out the best means whereby both Jews and Gen- 
tiles might become blessed ; and the one great blessing was in 
Christ; and the next great blessing was in the keeping of his 
commandments. And his commandments are not burdensome. 
All things are on easy terms : from the fact that the great curse 
is removed, and the middle wall is raised to its very foundation, 
and nothing more of it remains, but atoms. 

Now while we are speaking of the middle wall, let us hear 



CREATION AND FORMATION. 455. 



what our great Bible comentators say about it. The Bible read, 
"For he is our peace, who hath made both one, and hath broken 
down the middle wall of partition between u^ ; Having abolish- 
en in his flesh the enmity, even the law of commandments con- 
tained in ordinances ; for to make in himself of twain one new 
man, so making peace;" (Eph., 2nd. Ch., 14-15th. vs.) Comen- 
tators say, ("Our peace ;" the author and ground of our peace, 
peace in the widest sense ; first, between man and God : and 
then, as a consequence of this, between Jews and Gentiles. 
"Both one;" Jews and Gentiles one body. "Middle wall j" The 
ceremonial law, which till the death of Christ, seperated the 
Jews and Gentiles. "Abolished in his flesh;" by his death He 
abolished the ceremonial law, that caused enmity and seperation 
between Jews and Gentiles. Contained in ordinances; thus He 
characterizes the Mosaic econemy as a system of outward ordi- 
nance. "Of twain :" of the two parties, Jews and Gentiles. "One 
new man;" (one new body, of which He should be the head.) 
This is what some commentators say. 

Now let us weigh these comments, in the scales of divine 
Justice, by the language of Paul, and then review their remarks. 
First then, Paul says, "For He is our peace, (Christ then is our 
peace: he granted peace between Jew and Gentile;) who hath 
made both^ont, (Jews and Gentiles; making the Gentiles a new 
creature; a complete man: made them both one flesh.) and 
hath broken down the middle wall of partition between us. 
(The middle wall was the great curse, or the abominable thing, 
which was the mingling of the Jews with the Gentiles, as we 
have heretofore proven. Christ done away with that curse, 
when he made them one new man, by grafting the Gentiles into 
the good olive tree, in this way :) Having abolished in his flesh 
the enmity; (the enmity, the sin of mingling, which of itself was 
the curse ;) even the law of commandments, contained in ordi- 
nances," was added upon the account of this transgression com- 
mitted by the Jews; and in speaking of these ordinances, He 
speaks of the Mosaical law. 

And the commandments of the Mosaic law, he speaks in a 
two fold manner ; external, and international. Externally, the 
law of the commandments, were abolished. It was not the com- 



1 56. CREATION AND FORMATION. 

mandments or the ordinances, but the law contained in them, 
such law as demanded stoning to death, ect. were abolished. 
Christ sets before us this example himself, and it was while he 
was in the flesh to. You will recolect, that when a number of Jews 
brough a woman before Jesus, because she was taken in the very 
act of adultery j and demanded of him his judgment upon her, for 
it was written in the law of Moses that such a one should be ston- 
ed to death ; the reply was, he that is without sir, let him cast 
the first stone. Was it oast? No. Why? Because they all had 
sinned. 

There was no one to execute judgement or enforce the law. 
Therefore, such a law must be done away with, for all had sinned 
and come short of the glory of God. There was no justice in 
making or giving the authority to one sinner to kill or execute 
another. No justice there; such a law Christ abolished in the 
flesh, but not the commandment, for listen to what he says, "Go 
and sin no more." Then it, was the law of commandments that 
was contained in ordinances that Christ abolished in the flesh. 
And this great enmity, that existed between Jews and Gentiles 
were abolished in his flesh, as is shown in many instances, and 
was made manifest in Peter's mission to the house of Cornelius. 
Christ made peace between them, in an international sense, by 
giving, to each of them the portion which is universally best 
suited to his nature, and by taking away the curse. 

And in doing this, he made in himself of twain, one new 
man. The Jews come to him by faith, according to the gospel 
of circumcision, and the Gentiles come to him through faith, ac- 
cording to the gospel of uncircumcision ; and these two are one 
new man in Christ, 

Now then, let us listen to the commentary ; ("Our peace 
the author and ground of our peace; peace in the widest sense: 
first, between man and God : and then, as a consequence of this, 
between Jews and Gentiles." True, Christ is the author and 
ground of our peace ; Tie made peace between Jews and Gentiles 
on the plan which we have staled above. The commentary fails 
to tell us how that he made peace. A great deal of the ground 
is covered by the statement, "Peace ; peace in the widest sense." 
While this covers a great deal of ground, the argument is noth- 



CREATION AND FORMATION. 45" 



ing. We are now as far iron knowing the truth, upon such ar- 
gument, as we would be. if the statement was made, ' : peace. " 
In the highest state, morality, industry and genius, "are a sub- 
stitute for peace; peace in the widest sense. You see that this 
does not tell us what peace is; for they are only high-sounding 
words crying out -peace, peace, when their is no peace." 

The next clause of the commentary reads, -both one." 
(••Jews and Gentiles, one body.'') Here again we are at a loss 
to know what that saying means. Jews and Gentiles one body. 
How are they one body? They are not one body, in a carnal 
sense, they are not or.e body in a moral sense, yea, technically 
speaking, according to their theory they are not one body in a 
spiritual sense, which would unite them in spirit and make one 
out of two in the spirit world. In the spirit world, whether in 
the body or out of the body; a Jew is a Jew, and a Gentile is a 
Gentile. Then how are they one body? They are one body in 
Christ. 

How are they one body in Christ? Christ in the Jew. and 
the Jew in Christ, and the Gentile in Christ, and Christ in the 
Gentile. These two are one new spiritual man in Christ; they 
are harmoniously one in him because he is not divided. Now 
then the next phrase from the commentary reads, "the middle 
wall." ("The ceremonial law, which, till the death of Christ, sep- 
arated Jews and Gentiles.") Xow this is another false theory. 
It is false, because it is not truth. The middle wall was not the 
ceremonial law. neither was the ceremonial law the middle wall. 
The ceremonial law was and is. a socialism. And from this old 
system, or code of time honored laws and statutes, goeth forth 
among the Israelites the commandments which regulate and di- 
rect them in the way of peace and holiness. It is true that the 
ceremonial law did forbid the Jew to mingle with the Gentile • 
but then, this law was not the middle wall, for this middle wall 
was in existance long before the ceremonial law was given • this 
middle wall existed from Eden down, and the law was given 
four-hundred and thirty years after the promise. The next com- 
mentary phrase is, -Abolished in his flesh : by his death he a- 
bolished the ceremonial law;that caused enmity and separation 
between Jews and Gentiles." 



458. CREATION AND FORMATION. 

Here is another falsification • and not only that, but also, a 
bigoted contradiction to another thought, which is expressed up- 
on the same subject in another part of the commentary j and it 
reads. "Made peace ; opened the way for peace/' The idea that 
is intended to be conveyed here is, that Christ made peace, by 
the sheding of his own blood ; or opened the way for peace. 
This is true ; Christ made peace : but he did not abolish in his 
flesh the ceremonial law, among the Jews. He did not come to 
destroy, but to fulfill. How could ho have made peace between 
Jews and Gentiles, by tearing down the ceremonial law, when 
he, himself, sent the Jews back to that law? But he command- 
ed them to keep the law. 

Then he did not destroy the law. If he did, he did not 
make much headway in making peace; for corporations are 
sending out missionaries now, to do a work which the Son of 
God failed to do. Again, the ceremonial law, was not the enmi- 
ty between the Jews and Gentiles. The enmity was the curse, 
and the curse was the mingling : The law forbid this unlawful 
marriage. And the fact that the law was the enmity does not 
prove it. The next phrase from the commentary is, "contained 
in ordinances." ("Thus he characterizes the Mosaic economy as 
a system of outward ordinances.") 

The idea which is here expressed by them, is, that while 
the law of Moses was an outward performance set forth to show 
Israel's faith in God, jet in Christ are all these Jewish rights 
done away with. This is no such a thing, the Word has 
taught us better. The Jews today, are under that law, and that 
is the will of God ; and Christ knew it, and he told them to keep 
the law: and if any man offend in one point, he is guilty of all. 
It is hoped that the reader will, from the above criticism, seethe 
truth of God's Holy Word, and also the mistakes of the com- 
mentary. We might go on and work and write for the next ten 
years to come, upon the mistakes of false teachers, and then be 
no nearer through than when we began. 

Our time is to precious to be chasing up these Egyptian ar- 
mies, the Midianites, the Jebusites, and the Amalekites of Bible 
times. What little work we do, we must do it for the sake of 
knowing the truth, and all for the glory of God. So now the 



CREATION AND FORMATION. 459. 



command of God is, for both Jew? and Gentiles to observe the 
word of truth, and continue in the faith, and, be not moved from 
the hope of the gospel which they have heard; for it is an anch- 
or to their souls, sure and steadfast And this gospel of Christ 
has been preached to every creature under heaven ; to both Jews 
and Gentiles. And just as soon as Christ's blood was shed, life 
was granted to every Gentile under heaven. 

Hence, the Acts have it, "The sound went throughout the 
world." And every creature, (the Gentile) had the gospel 
preached to him. Hence, Paul speaks again and says, that he 
would have them to consider, (by the instructions given to Tim- 
othy,) and that the Lord give them understanding in all things ■ 
and that Christ was raised up from the dead, according to his 
gospel, wherein he suffers as an evil doer, even unto bonds. 
And also he says, that the word of God is not bound. And 
thanks be to God that it is not. 

Therefore Paul endures all things for the elect's sake- for 
the Jews, that they might also obtain the salvation, which is in 
Christ Jesus with eternal glory. (See Tim., 2nd. Ch., 7, 8 9 
10th. vs.) For I bear them record, that they have the zeal of 
God, but not according to knowledge. "Let us not therefore 
judge one another any more : but judge this rather, that no man 
put a stumblingblock or an occasion to fall in his brother's 
way. For none of us liveth to himself, and no man dieth to 
himself. For to this end Christ both died, and rose and reviv- 
ed, that he might be Lord both of the dead and living." (Rom 
14th. Ch., 13, 7,9th. vs.) 

"Who shall separate us (then) from the love of Christ?* 
(nothing.) For I am persuaded, that neither death, nor life 
nor angels, nor principalities, nor powers, nor things present 
nor things to come, Nor height, nor depth, nor any other creat- 
ure, shall be able to seperate us from the love of God, which is 
in Christ Jesus our Lord." (Rom., 8th. Ch., 35, 38, 39th. vs ) 
Dear reader, these truths we have set before you in their simplest 
form; and having seen this much vf God's Holy Word, you see 
it in its true light. It matters not what false teachers may say 
we have the Word of God, and it will condemn their false doc- 
trines every time. The middle wall of partition, that once ex- 



160. OBEATION AND FORMATION. 

isted between Jews and Gentiles, you see what it was, and how 
that this great curse debarred the holy seed against an entrance 
into the pearly gales beyond the tide. It was the sole cause of 
many mighty overthrows in Jrsael ; nations fell, and kingdoms 
were laid waste by this great sword of havoc. But today there 
is no such a curse; for Christ put an end to it: and this he done, 
because of the great love he had for them in the world. And he 
tasted death for every man. We will tell you how he done this. 
In the first place, he came into the world to save sinners, and 
to give life. 

lie died for the dinner, and he sf*ved him from his sins, and 
in that death, the Gentiles found eternal life; and having found 
eternal life, the great curse was removed ; and after the removal 
of the. curse, the Mosaical Jews were benefited thereby: they 
were benefited, thereby, because there was nothing left 
in the Gentile nation which would occasion their fall, or being 
oust away from the presence of God. 

In this it is plain enough to see how that Christ tasted 
death for every man. The living soul which lie gave the Gen- 
tiles, together with the exercise of his own omniscient power, cut 
down the middle wall. And what has been the result? The 
result has been, on the part of the Jews, a great blessing. Pear 
has been removed from their midst ; the fear of being lost on 
account of mingling with the Gentiles. 

And on the part of the Gentiles, the result has been, that 
wherein as they were once aliens from the commonwealth of 
Israel, without hope, and without God in the world. They are 
now made nigh to him through the blood cf his dear Son. The 
sinner he redeemed from his sins, and placed him again on equal 
footing with those of his own nation. And they are all serving- 
Cod today, if they serve him at all, under the great arch of Mo- 
saical economy. Therefore, let all the world praise the Lord, 
and cast not away your confidence in him, but rather cast off the 
works of darkness, drop the ways of the world, and seek the living 
truths of the Bible. 

There are no mysteries in it. It is true that God's Holy 
Word has been, and even is now, a mystery to some. This is all 
due to false teachings. What some great tnan has said or laid 






CREATION AND FORMATION. 461. 



down as an infallible maxim, that the great majority of bible 
students accept, and if they can't harmonize such a work with 
the Bible, they throw the Bible aside, and say, "It is wrong; it 
contradicts itself: I sha'n't study such a book as that, nohow." 
Or they say, it is a mystery ; and that God did not intend it for 
us to know. 

Ah, clear reader, 1 his will never do. God's word is true, 
every word of it; and some day this grand old book will rise up 
in judgment, and condemn everyone of its adversaries. Oh let 
every one study to show himself approved unto God, a 
workman than needeth not be ashamed, rightly dividing the 
word of truth. 

There is nothing in the Bible that condemns itself. And 
they who accept it's maxims, will be justified in so doing. They 
will be justified because the Bible will bear them out, in any 
thing that is contained in it. For Jesus Christ now crucified and 
set before us in all his beauty, and glorious love, is now the 
lamp to our feet, and the light to our pathway, to lead us to 
God, who is the giver of all good. For God is love, and in 
love there is no fear, for perfect love casteth out all fear. By 
the which, we are made perfect unto the coming of our Lord and 
Savior, Jesus Christ, to whom be honor, glory, immortality, and 
eternal life. The same which we received through his blood 
which was shed without the camp. 

As Paul has written unto the christian Jews, in his letter to 
the Hebrews ; "Therefore let us go to Jesus without the camp." 
That is the same as to say, let us go to Christ through faith, or 
by faith, and not by the deeds of the law ; for he was made the 
mediator of a better covenant. Hence, they that believe on him 
have not come unto the mount that might be touched, and that 
burned with fire, nor unto blackness, and darkness, and tempest 
that was so terrible to the sight, that even Moses did fear and 
quake. 

Oh no, but you are come unto mount Zion, and unto the city 
of the living God, the heavenly Jerusalem ; and to an innumera- 
ble company of Angels; to the general assembly and church of 
the first born. 

This church is the church of Christ; the first begotten of the 



462. CREATION AND FORMATION. 

Father j and all they that believe in his name are added into his 
church, and their names are written in heaven, and God is judge 
of all. Wherefore lift up the hands that hang down, and make 
straight the paths that are for your feet; and looking diligently, 
lest any man fail of the grace of God, and come short of his 
glory of immortality and eternal life. And the grace of God, 
which bringeth salvation, is free to all men. Yet many there 
were that did not believe, because their eyes were darkened, that 
the residue of men (the Gentiles) might be saved. And his 
grace teaches us to deny all ungodliness, and crucify the lusts of the 
flesh thereof, and teaching us that we should live soberly, righte- 
ously, and godly in this present life, and looking forward to, 
that blessed hope, and for the glorious appearing of the great God, 
and our Lord and Savior Jesus Christ, who gave himself for us, 
that he might redeem us from all iniquity, and purify unto him- 
self a peculiar people, that were once not a people, but are now 
the people of God, and zealous of good works. 

Therefore, christian brethren, be not weary in well doing, 
but stand fast in the hope given you, which hope is in Jesus 
Christ, and God the Father, who has love ! us, and has given us 
everlasting consolation and good hope through grace, whereun- 
to you are called by Paul's ministry unto the obtaining of the 
glory of Christ, who will appear in all his glory at his second 
coming, and then the fulness of the Gentiles will have come 
in. 

¥ow, therefore, "I" beseech you all, that have this hope 
formed within you, and by the coming of the Lord Jesus Christ 
that ye be not soon shaken in the knowledge and light, which is 
formed by rightly dividing the Word of truth, and in Him who 
has called you out of darkness into his marvelous light; and 
from the power of satan unto God. Be not troubled, neither by 
spirits, neither by words and letters of any man; for such a one, 
knowing not the truth, will frustrate the grace of God, and 
would have you believe that the days of the Lord are at hand. 
Be not deceived by them. 

By careful reading, and by a close universal observation of 
things in the Bible and things in the world, we know when the 
time draweth near; but the end is not yet: for there must first 



CREATION AND FORMATION. 463. 



be a falling away, and then will the man of sin be revealed the 
son of perdition, who has opposed and has exalted himself above 
all that is called God. Be not overcome by him; for he is 
wounded unto death, and as the day dies away, he will die and 
fade away and wither as the grass. He has kept the word of 
God in gross darkness for many ages; bat in spite of all his 
power, the true light is appearing, and the mysteries are for- 
ever rolling away. 

The Word of God is not bound. It has come out from un- 
der dark clouds of superstition and has entered on it's way, re- 
joicing. Well may the world rejoice and give honor and praise 
to him who liveth forever. For in him dwelleth all thefulln°ss 
of the "(led head body/' And in him who is the head of all the 
principalities and powers, you are sure and steadfast. Therefore 
beware and let no man deceive you with damanable heresis 
through philosophy and vain deceit, after the traditions of men, 
and not after Christ, who is the author and finisher of your faith. 
Place yourself under the power of the mighty hand of him who 
is able to exalt you, and that too, in due time. Cast your care 
upon him. That is the only hope you have. The true light of 
his Holy Word is ever shining brighter and brighter, and to 
those who walk in that light shall not stumble. And now, may 
the God of peace be in you, a well of water springing up into 
everlasting life. Accept his Word. Trust Him, and you shall 
be saved. Saved from all that is impure; from the curses of the 
world, to an inheritance not made with hands, but, eternal in the 
Heavens. 

Both Jews and Gentiles, by the two gospels, have access to 
the tree of life, that stands in the midst of the street, and on 
either side of the river, floating from side to side, on its gentle 
flow, eating of the fruits of love, drinking of the streams of life, 
healed by the leaves of mercy. Oh what a picturesque vision 
of the far away home of the soul. Listen to the angelic host, 
the serenity, seraphic, sempiternal echoes of divine love of 
praises, Crown Him Lord of all. Amen. 

We leave the reader's mind resting upon the great truths of 
two gospels, or the Highway and the Way, and turn to our next 
point, which shall be the Beast. 



Text: — "Search the Scriptures:' — St. John v, 39; Mark iv 
11; 2 Timothy ii, 15. 

The work that we have so far accomplished, in the chapters 
we have closed, has taken from off the mind of the reader, the 
dark cloud of unbelief, resting their hope, no more in the gloom 
of doubt, in the valleys of strife, where the boat of superstition 
is rowed by the hands of self esteem, and the demon God. 

But now following up the stream of life, with the great 
headlight in view, as it sends its rays out over the white pebles 
of divine truth, and gladens the soul with the flow of light, as it 
enters in through the chain of thought, soothing the heart, and 
forever silencing the question, am I righi or not? For whoever 
has came and drank of this fountain of light, that peals out upon 
the mind in tones of truth, can no longer say, "Know ye the 
Lord? for all shall know Him from the least, even to the 
greatest. 

And with these few remarks we shall call the readers atten- 
tion to the last chapter of this, our first volume, which chapter 
will treat upon the Beast, beasts, and the appearently mysteries 
connected with the beasts, upon which many of the old patriarchs, 
prophets, as well as the apostles, and many others since the 
apostles, have written upon. But we shall principly choose our 
proofs from Daniel, Paul and John the Eevelater; and will say 
first, especially upon the last named, (that is John's writings) 
that thousands of learned men have held their pens, vividly de- 
scribing the great beast, trying to find his number, and to tell 
who he is, and where he has his seat. But the best of them have 
failed in their attempt; or at least, their arguments are so weak 
that they have but very little effect. The general view given is 
that this beast, that John saw rise up out of the sea, is the 
Pope of Eome. 



CREATION AND FORMATION. 465. 



Bat the proofs upon this is so slim, that the doubts are in 
favor of the Pope. For the very fact is, that they have failed to 
show this theory, as a chain of bible facts; and just to assert 
that such is the truth, does not make it so without we have it 
confirmed by the scriptures. And we shall say, farther, that 
we can never find out who he is by following man. For they 
say, the number is the number of a man; and his number, (666) 
they apply to the number of letters composing the greek word, 
Lateinos, signifying the Laten man. 

Now this is a very week structure for the man with good 
mother wit, and reason, to build upon. Therefore, we say, that 
it is no wonder that the socalled christian world is rocking to 
and fro as though it was just ready to fall at any moment, but 
it shall be our aim upon this point, as it has been upon all the 
others, to give such Bible facts as will establish to the readers 
mind beyond any doubt, who those beasts were and are. Follow- 
ing all along the line of the dark ages of the christian persecu- 
tion, from the death of Christ, on up to the present time, and we 
shall make use of some of the authorities of the so called church 
in order to show what miscreants have done, and to show that 
the number of the beast is not a name, but are muncioe's of the 
second beast that the revolator saw rise out of the earth, which 
represented a man. 

And this same old beast, will have his way until Christ fills 
his mission to earth the second time. And in order that we 
may fully understand the deep truths of this all important point 
and to equip ourselves with this armor of truth, it will be nec- 
essary for us to go back past the mediaeval, into the appearently 
dark ages of antiquity. For those prophecies of the beast reach 
back into the past, also the present, and the future. The first 
thing then in connection with this point, is to find out what the 
sea was, that John the revelator, saw the beast rise up out of- 
for if we can but find the fountain head of this sea, we then will 
be near the ruling power of the beasts. There is no doubt but 
what there are many who think that this sea was a great body 
of water. 

But we answer, it was or is not, a sea of natural water. 
Yet from what the banished revelator said, there could be such 



466. CREATION AND FORMATION. 

a conclusion drawn. For he says, "I stood upon the sand of the 
sea, and saw a beast rise up out of the sea;" which looks to the 
natural mind as though he really did stand upon the sea-shore. 
But in order to know the truth, we must bear in mind that when 
John saw this vision, he was in the spirit on the Lord's da}'; 
and what he saw in that sphere, he saw with the spiritual eye, 
and not with the natural eye. Therefore, it is easy to compre- 
hend the fact, that it was not the natural sea, when we look at it 
in the spiritual light, as it really was given to John. But to 
satisfy ourselves of this fact, we shall endeavor to search the 
scriptures, so that we may see the true light as Grod has given it 
to us. 

But before we take up the scripture, we shall say that this 
sea is called the Egyptian sea, in this language; '-In that day, 
G-od will utterly cut off the tongue of the Egyptian sea." And 
the first dark billows of this sea, rolled into the Garden of Eden 
and, carried the man and woman, down the tide into the stream 
of disobedience. And from thence, it has spread it's rancor, 
and noxous waters, over the larger portions of the world. When 
it made it's appearance in the Garden of Eden, in the form of a 
(xentile man, is when the ancient of days ended. And in that 
garden spot, is where John saw the fountain head of the streams 
of water, that flooded out after the man child, (that was to rule the 
nations,) as his mother was fleeing with him into the wilderness, 
to a place prepared for her. 

And now from this, we learn that this sea was not of nat- 
ural waters. And having learned so much of the truth, it now 
remains with us to search out a spiritual sea, or some other un- 
seen power; and this we shall do, and trace that power by the 
fruits of it, into many forniL, and even at times, we will see it in 
miraculous forms : for such it has been, and such it is, and such 
it shall be untill Christ comes the second time, when these be- 
witched dupes of the devil will triumphantly rule over the weak 
no more. 

Therefore, we oftimes see it stealing upon its victims like a 
fox slowly and carefully steals upon his intended victim or prey. 
Just in this manner was Eve captured and led away by this pow- 
er through the Gentiles. But we shall not stop here, after hav- 



CREATION AND FORMATION. 467. 



ing found the fountain head ; but shall pass those early ages, 
with the deluge included, to a still later- period, where we find 
this great power trying to excel the messengers of God, which he 
sent to deliver his people out of bondage. And this time the 
baneful scene rises up before us in the form of miracles, wrought 
by Pharaoh's wise men, the sorcerers and magicians; and they 
turned their rods into serpents, in order to refute the belief in 
an all wise and powerful God : for God sent Moses and Aaron to 
Pharaoh, to convince him of His power, and to let the people 
go. 

And Moses, through the power of God, wrought miracles 
before the eyes of Pharaoh and yet he would not believe, be 
cause as he said, his magicians could do the same, and, so they 
could. But they could not bring forth lice, neither could they 
after turning their rods into serpents, make them swallow up 
one another, like as did Aron's rod; for we learn that his rod 
swallowed up theirs. It is evidently true that this old egyptian 
art of sorcery, or witchcraft, was a terrible power in the world. 
And it is in practice even unto this very day. It is the sea from 
whence the great beast rose up before the revelator. 

Then undoubtedly Moses and Aaron were greatly astonish- 
ed to see the egyptians perform such wonders; but then, such is 
the power of the beast. He stands next to God in this respect. 
When Pharaoh saw Aaron's rod swallow up the rods of his ma- 
gicians, (See Exodus 7th Ch, 10, 11, 12th vs.) he had good reas- 
ons to believe in the existance of a powerful God. For he saw 
His power, in a greater degree than the power of his magicians, 
but still he would not believe, for his heart was hardened- and 
in the 22nd verse of this same 7th Ch. and in the 7th verse of 
the 8th Ch., we see the magicians exercising great power and 
with their enchantment, they bring forth frogs upon the land. 

And whatever may have been the thoughts of Moses and 
Aaron concerning this great Egyptian power, it matters but little • 
for we see that they are doing their duty toward God ; they do as 
He tells them to, and by so doing they carry the day at last : they 
have won the victory, and in this way have saved their brethren 
from Egyptian slavery. Then we see that this was a mighty 
power. Just to think of men turning rivers into blood (See 



468. CREATION AND FORMATION. 

Exodus, 7th. Ch., 21-22nd. vs.) by the power of the sea of mag- 
netism. 

Moses and Aaron did it by the power of God; Pharaoh's 
magicians did it by the power of this sea above named. And 
glancing for a few moments at the affliction of Jobe, we can 
readily see the very fountain head of this sea. Then we can say 
with all candor, it is a mighty sea of power. O ! how Jobe suff- 
ered under this undulated power; but his trust was still in a 
higher power, and his life rested in the ark of safety ; and in this 
boat the soul of Jobe rested, while the body was torn almost a- 
sunder by this antagonistic power, that was battling for the soul. 
For Jobe well knew the promise of God was, th;*t the seed should 
bruise the head of this power, or in the language of the prophet, 
"And the Lord shall utterly destroy the tongue of the Egyptian 
sea;" (Isaiah, 11th. Oh., 15th. vs.) 

And now in order that the word, sea, may be fully under- 
stood, in our own language, we shall use the word in this light, 
"see;" for this word, in our time, is the proper one used for 
a seat of power ; but should we have the occasion to use it in 
scripture, we shall use it, sea ; but the meaning upon this point 
will be the same. Now the prophecy above named has already 
been fulfilled, but the reader must not think that, because this 
tongue was cut off, that the power of sorcery was destroyed, for 
it was not ; the prophecy was not given for that purpose. 

What was meant by the catting off of the tongue was this ; that 
in Christ, He would destroy the power satan had through the 
Gentiles, of destroying the Jews, by giving eternal life to the 
Gentiles ; for this was tearing down the middle wall, between them 
and in this, the tongue was cut off; but not the see, the old 
Egyptian see, still remained. It is held by some, that this tongue 
spoken of, was a little town, that the natural sea seceded back 
from, some thirty miles. 

But to the Bible reader, this would be a flimsey idea; for 
this would have been a small thing for God to set forth as a 
benefit to the soul : when no benefit to the soul could be derived 
from it. But on the other hand, it is a great testamony of a 
portion of Christ's mission. Again we ask, How could the sea 
secedeing back thirty miles from the little town benefit man ? It 



CREATION AND FORMATION. 469. 



could not ; in this manner it would cause him inconvenience, and 
place transportation on more rigid terms. In this, man would 
not have been benefited, but injured. 

Oh reach r, such stories as this will never do for the soul ; 
for the Bible is our lamp. Therefore let it be understood, that 
this tongue was the beastly state of the Gentile, that was done 
away in Christ. Let us then strive to rightly divide the Word 
of truth, and by so doing, we will know just what God intended 
that we should know; and we will see both the litteral and 
spiritual meaning. Scripture teaches us that this Egyptian 
tongue was not a little town, and also that the "see" was not 
a sea. 

And again, speaking upon this same subject, we have these 
words of the Lord : "In that day the Lord with his sore and 
great and strong sword shall punish leviathan the piercing ser- 
pent, even leviathan that crooked serpent ; and he shall slay the 
dragon that is in the sea/' (Isaiah, 27th. Ch., 1st. vs.) And in 
another prophecy, we have these words, "Speak, and say, Thus 
saith the Lord God ; Behold, I am against thee, Pharaoh king of 
Egypt, the great dragon that lieth in the midst of his rivers, 
which hath said, My river is mine own, and I have made it for 
myself. But I will put hooks in thy jaws, and I will cause the 
fish of thy rivers to stick unto thy scales, and I will bring thee 
up out of the midst of thy rivers, and all the fish of thy rivers 
shall stick unto thy scales." (Ezekiel, 29th. Ch., 3-4th. vs.) 
And another prophecy there is, which saith, "Son of man, take 
up a lamentation for Pharoah king of Egypt, and say unto him, 
Thou art like a young lion of the nations, and thou art as a 
whale in the seas: and thou earnest forth with thy rivers, and 
troubledst the waters with thy feet, and fouledst their rivers." 
(Ezekiel, 32nd. Ch., 2nd. vs.) 

And now, in the plainness of the Bible, we have where the 
sea is, that we have been speaking of; and also have before us 
the great Gentile king, represented as the dragon in the midst 
of the sea, and as claiming the rivers as his own. And when 
we look at his boastings, and how that he struts about and 
troubles the water of Jewish streams through his power; which 
power is his great knowledge of animal magnetism. And be- 



470. CREATION AND FORMATION. 

cause of his laying in ruins, through this power, the homes 
of the weak, the poor, and the blind, we are led to ask : 
Is it any wonder why God compares him to a whale in the sea? 
And again, we might further state, that his pride is in his scales, 
and his scales are his pride. (See Job, 41st., Ch., 14th. vs.) We 
are here speaking of Leviathan, the dragon that lies in the 
midst of his rivers, and his scales are his pride, the armor of sorcer- 
y and witchcraft, and when the Lord shall draw him out, the fish 
of his rivers shall stick to his scales. He has already been 
drawn out, and the fish are still sticking to his scales; and the 
fish are his followers, and the world is full of his power. 
Again, Commentators tell us, that from this forty-first chapter of 
Job, we learn that God manifests his power in Leviathan. But 
this is false. 

G-od does not show his power in Leviathan, or the serpent; 
he shows us that his power is exercised over hirr, and not in 
him. And it is also true that God shows Job Leviathan's great 
power, and that there is no one that can hold with him but God 
himself, which you will find to be true by reading the ninth 
verse of the epistle of Jude, which is as follows : "Yet Michael 
the archangel, when contending with the devil he disputed a- 
bout the body of Moses, durst not bring against him a railing 
accusation, but said, "The Lord rebuke thee," But God did not 
show forth his power in him, but over him. 

And Leviathan is the only one that dare oppose God in 
the wajr he has since the first great battle was fought, (See Job, 
41st. Ch., 8th. vs.) which took plaoe in heaven. (See Eev., 12th. 
Ch., 7th. vs.) And the scales of this old dragon are his schemes 
of sorcery; and his schemes of sorcery are practiced by his fish 
that are sticking to his scales. These are plain Bible truths, 
and it is plain enough to see that the Egyptain see, was a see of 
animal magnetism ; and this power is set forth in the Bible as 
sorcery, witchcraft and familiar spirits, ect. 

And this you will find to be true, for all the ancient Gen- 
tile kings were influenced by it. And Pharaoh's wise men were 
well armed with this great power; and it is the Egyptian see 
which sends out those waves of sin and fraud and hypocricy, 
that is in the world today. It is also just as lawful* to call it 



OREATfON AND FORMATION. 47 L. 



the see of subtility. 

Nebuchadnezzar called it science ;(See Dan., 1st. Ch.,4th. vs.) 
and this is what he was going to teach the Hebrew captives. 
True enough, it was a science, but a false one. This power, 
when well studied, has a terrible sway over poor weak mortals. 
The kings and princes of Tyrns posessed it. (See Ezekiel, 28th. 
Ch.) And you can study almost any portion of the Bible you 
please, if it is touching upon the life of kings and lords, and you 
will find that they knew something about the black arts. But 
in every case, when the opposing powers, the power of satan 
and the power of God, comes together, the power of God reign- 
ed supreme; and this is made plain in Daniel, 1st. chapter 17th. 
and 20eth. verses. 

It was the supreme power that cut off the tongue of the 
Egyptian see, and in the midst of the see, Leviathan was punish- 
ed. His stronghold was broken loose from the heart of the 
Gentiles ; for the great curse was removed by Christ, and there is 
no more sin in mingling. But yet, satan is still doing a mischiev- 
ous work through the wicked hearts of men. In former ages 
God was constantly warning his people against the great subtile 
powers; for, in speaking to the Jews, He sayL, "To them it is 
an abomination, ect." and that they must keep themselves from 
it. (See Deut., 13th, Ch., 1, 2, 3rd. vs., also 18th. Ch., 9, 10, H 
12th. vs.) 

And we are thoroughly convinced, that if the reader will 
but study over those portions of scripture, he will plainly see 
the truth ; and the truth will reveal to him the great power of 
the black art, or animal magnetism, practiced by fraudulent men 
today, and they call themselves scientists. And some of them 
come to you, as they say, in the name of the Lord; but thev 
are not from the Lord ; they are standing in the strength of the 
devil, and soon his foothold will slip, and they will all go down 
to the darkness and blackness of eternal night. 

The Gentile race is now held responsible for those wrongs 
and they will some day, appear in judgment to give an account 
of their wicked deeds. Before Christ came into the world the 
Gentiles were without judgment, and without God, and without 
hope in the world, and therefore, could not be held accountable 



472. CREATION AND FORMATION, 



But it is not so now; they must be judged, every one of 
them. •, Hence, we learn, that when Paul preached at Ephesus, 
he found many that used these curious arts, and also many of 
them at his preaching, believed, and brought their books and 
burned them. But there was a certain one, that tried to stir up 
the people against Paul, saying; "Our craft is not only in dan- 
ger, but the temple of the great goddess, Diana, is also in dan- 
ger.^ (See Acts, 19th Ch., 19, 27th vs.) 

And furthurmore, this fellow goes on to say to his craftmen 
that the man, Paul, has persuaded and turned away many people 
saying; "They be no gods that are made with hands," and he 
causes the temple of Diana, the great goddess, to be despised, 
and also her magnificence to be destroyed, whom all Asia, and 
the world worshippeth. (See 26 and 27th vs.) Those same arts 
that are here spoken of, are of the old Egyptian origin ; the 
damnable heresies of the father handed down to the son, and 
they have been in Gentile practice for nearly six-thousand years. 
That takes in the modern sorceries as well as the old. Let us 
now turn to the epistle of Jude, and get more evidence for the 
assertion, that we have made about those beastly men. 

? Beginning with the tenth verse, we have these words, "But 
these speak evil of those things which they know not: but what 
they know naturally, as bruit beasts, in those things they corrupt 
themselves. Woe unto them ! for they have gone in the way of 
Cain, and ran greedily after the error of Balaam for reward, and 
perished in the gainsaying of Core. (Core was an ancient Gen- 
tile king, and corrupt in all his ways; also called Korah : see 
Num., 16th. Ch., 1st. vs.) These are spots in your feasts of char- 
ity, when they feast with you, feeding themselves without fear : 
clouds they are without water, carried about of winds, trees 
whose fruit withereth, without fruit, twice dead, plucked up by 
the roots ; raging waves of the sea foaming out their own shame ; 
wandering stars, to whom is reserved the blackness of darkness 
forever." 

These words are true ; no other language could be used to 
describe or set forth the idea, which we have presented to you 
upon this point, than which we set forth in this same epistle of 
Jude. The see is the great power of animal magnetism ; and . 



CREATION AND FORMATION. 473. 



this art has been practiced in all ages since the formation of 
man. Priests and clergymen, in our day, are found in no small 
number, hugging this baneful foe close to their colored hearts. 
They are deceiving the poor, and the ignorant, and making 
them believe that they are the great "I am," for no other pur- 
pose than greed and gain. This great power has made mer- 
chandise of men, blasted homes, ruined the "chosen," and set; 
them at naught; it has kindled the flame of hell in the brain of 
man, and it has spread desolation here and there. In the early 
days of the Israelites, their camps were surrounded with its wing, 
many thousand of them were hurled into the horrible jaws of 
death. 

But in Christ they found redemption, a release from death 
to life, by destroying the tongue of the Egyptian see: and satan 
has now lost his great original power over the Jews, through 
the Gentiles; and they now have a living soul; then, they had 
none. But after all, that same great power of sorcery is still in 
use. Christ could not destroy it, without destroying the human 
race, or bringing the world to an end. This He will do when 
he comes the second time. 

Satan will not undertake to tempt Him then, as he did in 
the wilderness ; for his power will utterly be cut off for time and 
eternity; and into fire and brimstone he will go, which is the 
second death. When Christ was on earth, satan was bound for 
a season, but after His death he was let loose, but without the old 
original tongue. Still he is going forth in all the world, and de- 
ceiving every one whom he can. When he came to Christ and 
tempted Him to make bread out of stone, he came when he 
found Him in the weakest stage of human nature ; (we do not 
mean to say, that Christ was human, for he was more than that- 
but he did take upon himself the nature of men, and in this na- 
ture he suffered and died.) when he expected to overcome Him 
But he did not; Christ was victorious, and will be till the end 
of time. 

Satan was very sly and artful, but he failed to win the Son 
of God. He failed in every attempt. He won Adam and Eve 
quite easy, but when he came to face Christ, upon the o- re at mid- 
dle wall, he was compelled to give way to the higher power 



474. CREATION AND FORMATION. 



The reader will remember, that we previously stated, that 
Christ's tempter was a Gentile man, with satan in his heart; and 
this man was king Cesar, and he showed Christ all the king- 
doms of the world, and told him that he would give him all, if 
He would fall down and worship him. 

Satan knew that this was his last opportunity to try to de- 
ceive Christ, and so he came before Him in all his pomp and 
glory, and armed to the teeth, with the offensive weapon of sor- 
cery and witchcraft, and said, "Worship me, and I will give you 
all/' But the answer was, "Get thee hence satan ; for it is 
written, Thou shalt worship the Lord, thy God, and him only 
shalt thou serve ; and for this cause came I into the world, and 
to bring judgement unto the Gentiles ; for now is this world 
judged, and now shall the prince of this world be cast out, and 
through my death, shall the Gentiles receive eternal life, and 
brought from darkness into light, and from the power of satan 
unto God/' 

What is meant by bringing them out of darkness, and from 
satan unto God, is, that by cutting off the tongue of the Egypt- 
ian see, andgiving them eternal life, they would have the power 
to come unto God and be saved ; and have the power through 
Christ, to resist satan, which in former ages, they had not. 
But still, as we say, satan rules a vast majority ofthem, even unto 
this very day ; but he could not do it, if they would not let him. 
But then they are just as dishonorable as satan ; they want to be 
far above all that is called God: sorcery makes them proud. 
O ! let us be not deceived any longer by them; for they are like 
natural brute beasts, foaming out their own shame. And all 
they, who follow them and their pernicious ways, will go down 
with them ; for they are the number of the great beast, and the 
power of the great beast, makes desolate the ways of men upon 
the earth. 

Some may be of the opinion, that Daniel and Paul were 
speaking of the old dragon, or satan himself; but they were 
not: they both spake of the great beast, which John the Eev- 
elator saw, coming up out of the sea. Paul calls him the son of 
perdition, one "who opposeth and exalteth himself above all 
that is called God, or that he is worshiped as God, and sitteth 



CREATION AND FORMATION. 475 



in the temple of God, showing himself that he is God." (See 
2nd Thess., 2nd Ch.,4th. vs.) But yet } T ou may still /.ay, Most cer-, 
tainly, that it is satan himself. But it is not satan ; it is the beast 
in satan's garb of sorcery and witchcraft. "Even him, whose 
coming is after the working of satan with all power and signs 
and lying wonders," (2nd Thess., 2nd. Ch., 9th. vs.) 

He it is, that comes to deceive, and persecute the children 
of God. Let us now advance one step further, and what do we 
see? Why we see the great beast seated upon his throne, and 
his seat is at Eome ; there is where you will find the great beast, 
the son of perdition, arrayed in all his power ; and he is the one 
that is to be revealed with all his lying wonders, and the one 
that shall be destroyed at the brightness of the second coming 
of our Lord and Saviour Jesus Christ. 

The question may now be asked, Does not the above asser 
tion have direct reference to the "Holy See," (or the Pope of 
Borne ?) 

This question is fully answered farther on, and it is done 
by the Word of God. But right here we say, that if the Word 
of God fits the Pope of Borne, or any other man, as the great 
beast, we are then ready to say, Amen. And this is satisfactory- 
ly answered farther on. We do not answer the question ; the 
Bible does that. It is true that Bome has held the reigns of 
war and persecution for a great many ages, and these wars are 
said to have been religious ones; but that was a mistake. Be- 
ligion makes peace and not war. Christ says, "Put up your 
sword, and if they persecute you in one city or place, flee ye to 
another." 

The records of Pagan Bome are stained with the blood of 
thousands of God's chosen ; and it is from these old musty re- 
cords of Pagan Bome, we learn her pedigree, and the Bible 
bears us the record of those shameful outrages, which were prac- 
ticed upon the poor and the helpless. And since the apostolic 
times, those same outrages have triumphantly trampled upen 
the forlorn. And by careful inspection of the subject with 
which we are dealing, we will be able to trace back these great 
beasts, that Daniel saw, in his vision, and the same that Nebu- 
chadnezzar saw in his dream. In this dream and vision was 



476. CREATION AND FORMATION. 



included the entire Gentile race ; and the divisions, as they come 
to pass, were all set forth, up to the birth of Christ, and since, in 
these prophecies. 

And it is only by searching the scriptures, that we will 
ever get the deep truths, as they are so intended for us. Hence, 
we shall take up the king's dream, first, as it was made known 
unto Daniel ; the great image is a complete representation of 
the Gentile nation, from their origin, up to the birth of Christ. 
The image shows to us that whatever it represented, was not 
complete. 

The first thing, then, that we shall notice is, that the king 
Nebuchadnezzar, was a representation of the head of gold. 
(See Dan., 2nd. Ch., 39th. vs.) This was because he was at the 
head of the Gentile world. And reaching back, with this head, 
uniill we come to where God created the Gentile, male and 
female, on the sixth day, and then retrace our steps again, un- 
till we reach the time of the man's violation of God's command 
in the garden, we will then find the exact time when this head 
of gold existed. For during this period of time, the Gentiles 
were perfect in all their ways; and gold is an emblem of that 
purity. 

"Thou art that head of gold." That is, this king still re- 
tained the same ruling power and dominion, that was granted to 
the Gentiles on the day they were created. (See Gen., 1st. Ch. 
28th. vs.) But this head of gold is lost in time, and an inferior 
kingdom to the head of gold, was set up ; this come to pass at 
the close of the ancient of days. And this was at the time of the 
fall of satan from heaven ; for it was then that he took posession 
of the Gentile world, and destroyed in them that perfectness 
they had been created in, as the natural man : and this inferior 
kingdom lasted with them up to the deluge. For the Gentiles 
in coming under the power of satan, corrupted their own ways; 
and through their cunningness, brought the man Adam, down 
from his purity, and brings himself under the covenant of 
death. 

And at the flood, this inferior kingdom ceased; and the 
third kingdom of brass came in. This kingdom of brass, sym- 
bolizes the condition of both Gentiles and Jews ; the Jews now 



CREATION AND FORMATION. 477 



taking the ruling power j (See Gen., 9th. Ch., 2-SS^d. vs.) But 
this did not last long, for at this time, Jew or Gentile were not 
as pure as they had been ; the head of gold had passed away, al- 
so God had wiped away the inferior kingdom with a mighty 
deluge ; and had refined them down once again to a symbolizing 
of brass. 

But only a little while does this last, until the fourth king- 
dom sets in ; for as soon as the Jews has the entire ruling pow- 
er they determined to build a tower, and climb to heaven, and 
take with them the Gentile; and in this they again violate God's 
great command. And he comes down and comfounds them, and 
scatters them; and then the fourth kingdom sets in ; the Gen- 
tiles takes their ruling power again, not in their pure state, but 
in their wicked state : and they htamp and brake in pieces all 
other kingdoms, which at that time, were in the jurisdiction of 
the Jews, but is now lost to them. For at the downfall of 
Babel, this fourth kingdom takes its start, and reaches on down 
the path of time, until tue star was saw in the eastern horizon, 
that announced the birth of Christ as a Saviour of the world. 
For He was the stone, that was to be cut out of the mountain, 
without hands. (See Dan., 2nd. Ch., 45th. vs.) Which was to 
break in pieces, the great image, beginning at the toes. This 
represents the last state of the Gentile at Christ's birth, which 
was an emblem of the mingling of the two nations, 

For in the conclusion of the whole matter, the prophet says, 
"And whereas thou sawest iron mixed with miry clay, they (Jews) 
shall mingle themselves with the seed of men : (the Gentiles) but 
they shall not cleave one to another, even as iron is not mixed with 
clay." (Dan., 2nd. Ch., 43rd. vs.) 

This Image was to be done away with as well as the curse 
of mingling, by the making of a people who were not a people. 
That is by making them a complete man, done away with them 
as an image ; and the same thing is set-forth, in the vision of 
Daniel, in regard to the four beasts ; in this vision is set forth 
the same four kingdoms, but Daniel's vision does not stop with 
them. His vision reaches on up to the second coming of Christ, 
until the ancient of days came, and judgements was given to 
the saints of the most high. (See Dan., 7th. Ch., 22nd. vs.) 



478. CREATION AND FORMATION . 



But before this, we learn that there must come forth a little horn 
from those four great beasts of paganism, "*which are four 
kings,*" (Dan., 7th. Ch., 17th. vs.) And it is from the midst of 
the ten horns, of the fourth beast, that the little horn comes 
forth from, with the eyes of a man, and speaking great swelling 
words against the most high. (See Dan., 7th. Ch., 25th. vs.) 
And this little horn which Daniel saw waithe same beast which 
John therevelator saw rise up out of the sea (or see) and this could 
not come to pass, until Christ had passed the chilly waters of 
death, loosing satan from his bound position, that He had jAaeed 
him in. Then he came forth to find hit way into the carnal 
mind of the Gentile, which now was his only hope. And in this 
carnal minded man, is where he takes his seat and grants unto 
this man all his power, so that through him he will be able to 
conquer the whole world in sorcery and witchcraft. Therefore, 
he comes forth in all his dignity, in order to destroy, if possi- 
ble, the world's dearest hope j such is the budding forth of the 
little horn. And now we shall endeavor to view more closely 
the connecting links, and the great ruling power, in connection 
with the fourth beast, which Daniel saw, or in other words, the 
forth Gentile kingdom, that Daniel saw in his vision, and which 
was the fourth and last kingdom before the birth of Christ ; 
and this beast or king had his seatatEome at the birth of Christ. 

And in following along the line of successors of this king- 
dom, seeing the scepter of this dark power hurled, as a deadly 
weapon of warfare, over the Jews, until Christ came, who was 
the prince, that the prophet said should come and stand for his 
people, or in other words, "*the stone cut out of the moun- 
tain without hands, that should brake in pieces all other king- 
doms, and set up a kingdom of his own, an everlasting kingdom." 
(See Dan., 2nd. Ch., 45th. vs.) Here is where there was made 
one of the greatest changes, that had ever came over the Gen- 
tile world, since they have been placed upon the earth. And 
in this change, the reproach, that was offered by satan, through 
the Gentiles, upon the Jews, were made to cease. (Dan., 11th. 
Ch., 18th. vs.) 

And in order that we may have our feet well shod, with the 
prepration of the gospel of peace, we shall endeavor to gather 



CREATION AND FORMATION. 479. 



some of the most definite links, that will connect our subject to- 
gether. Therefore, we find that after this fourth king hath 
taken the daughters of woman, (Jews) corrupting her; but she 
shall not stand on his side, neither be for him. (Dan., 11th. 
Ch., 17th. vs.) Then he shall turn his face toward the fort of 
his own land : but he shall stumble and fall, and not be found. 
(See Dan., 11th, Oh., 19th. vs.) 

Right here is where the old Gentile world passed away, and 
become anew in Christ; this was the last of the fourth kingdom 
or beast, that existed before the Prince came, which was Christ, 
and it was him, who caused the reproach to cease; the reproach 
was the alluring of the Jews, by satan, through the beastly state 
of the Gentiles; this was destroyed with Christ's shed blood; in 
bringing them under judgment, and holding them resposible for 
what they did. The reproach is now upon them ; for when they 
do wrong, they pay their own debt, where they did not before 
Christ caused the entire Gentile world to be born again. We 
see that after the forth king, (or beast) spoken of in the ninteen- 
th verse, stumbled and fell, and could not be found, "Then shall 
stand up in his estate a raiser of taxes in the glory of the king- 
dom : but within few days he shall be destroyed, neither in 
anger, nor in battle/' (Dan., 11th. Ch., 20eth. vs.) This gives 
us the connecting link across the birth of our Lord and Master. 
At His birth, the old Gentile world disappears, and can no 
more be found. That old Gentile world lasted in the forth king- 
dom, up to Christ, when it is lost sight of, and the tax-raiser 
takes his place in the man Cesar. For, "*it came to pass in 
those days, that there went out a decree from Cesar Augustus, 
that all the world should be taxed." (Luke, 2nd. Ch., 1st. vs.) 

Now behold Cesar Augustus! standing with the beginning; 
of his reign, before Christ is born; he was then in the old beast- 
ly state : and in that state he sends out the decree for all the 
world to be taxed. In this was fulfilled the prophecy of Daniel, 
of the tax-raiser; and Mary and Joseph goes up to Bethlanam to 
be taxed, and while there, Christ was born. This put an end to 
the old beastly state of the Gentiles, and a new leaf, so to speak, 
was turned for them, and Pagan Pome, where the fourth beast 
had his seat, now has become the seat of the beast, that John the 



480. CREATION AND FORMATION. 

Revelator saw. Some would have you believe, that after the 
Church of Christ was established at Rome, it then was Christian 
Rome, and after some time had elapsed, Christian Rome drifted 
back into Pagan Rome. We can find no truth for this assertion. 
We say that Christian Rome, never drifted back into Pagan 
Rome, but, on the other hand, when the devil saw the uprising 
oi Christianity in Rome, where his seat had been for so long, he 
swells to his utmost capacity in Pagan Rome, in the form of the 
first beast, which the revelator saw rise up out of the sea. And 
as long ago, in antagonistic power, Pagan Rome rises up and 
drives Christian Rome from her borders. Then making the 
garb of Christianity for a cloak, to cover over her wicked deeds. 
Here we see there is a perfect chain running down the line of 
time, from the day that the Gentile man, under the power of 
satan deceived Eve in the garden, a chain of wickedness, until 
the present time. Therefore, we shall proceed to link the little 
horn, (or the beast that John saw rise up out of the see,) which 
Paul calls the man of sin, to be revealed, the son of par- 
dition. 

This man steps in, and takes the place of the Cesars, after 
the death of Nero : he is the one that the prophet says shall 
take the place of the tax raisers, in this language; "And in his 
estate shall stand up a vile person, to whom they shalJ not 
give the honour of the kingdom : but he shall come in peaceably, 
and obtain the kingdom by flatteries." (Daniel 11th Ch., 21 st vs.) 
This is the beast which the Revelator saw, and it was in this 
man, that Pagan Rome, puts on the garb for Christianity j claims 
to be the mother Church, and under this cloak of pretention as 
we have said, drives from her borders Christian Rome. For it 
was at the death of Nero, that the Pope of Rome, under the 
political scheming of one Hilderbrand,that he obtained the king- 
dom by flatteries. 

In this the prophecy of Daniel is fulfilled, which saith, "And 
in his estate shall stand up a vile person, to whom they shall 
not give the honour of the kingdom : but he shall come in pea- 
ceably, and obtain the kingdom by flatteries. (Daniel 11th Ch., 
21st vs.) This prophecy fits the Pope to perfection. Remem- 
ber that this vile person is the beast which the revelator saw com- 



CREATION AND FORMATION. 481. 

ing up out of the see. It is true that John did rest his feet up- 
on the sands of the sea shore, while on the isle of Patmos, where 
he was banished by the ruling power of Eome, and separated 
from lovpd ones, even all they, that were near and dear to him 
by the ties of nature; the ones he could hold in his bosom only 
by the haunt of his memory, yet his vision of the beast is not to 
be compared with his recollections of loved ones at home. 

For in this vision we find him in the spirit, on the Lord'i 
day. And what he saw in that vision, he saw with the spiritual 
eye. And he stood, as it were, upon the sands of the see, scan- 
ning the impure waters of the mighty deep, and fathomless blue 
from the very fountain head, on down through the annals of 
time, and he watched the waves of falsification, as they sweep 
past him in their mad career, and still he watches them going 
on, and on, and carrying with them the harvest, into the dark 
abyss of ruin, and there the harvest lies piled up in heaps of 
rubbish; a dilapidated mountain of a mangled mass of thou- 
sands. 

And John stands viewing this great ruin, which was once a 
harvest of golden fruit. But now nothing but a quivering mass 
of souls; who once violated God's Law : to this mighty host be- 
longed the Israelites of old ; and when Christ arose from the 
dead, this host with the G-entile world came forth ; sometoevei- 
lasting life, and some to everlasting contempt. And in this act 
there was a great check placed upon the waves of this see, by 
the granting of life to the Gentiles. For in this work satan was 
cast out of them, and after this was done, we next see him com- 
ing forth in the beast that John the Revelator saw rise up out of 
the see "with seven heads, and ten horns, and upon his horns ten 
crowns, and upon his heads the name of blasphemy." (Rev. 
13th Ch.,* 1st vs.) And this see, has its fountain head in the 
great beast (or little horn) from whence comes the flow of witch- 
craft, sorcery and famliar spirits sending the waves of destruc- 
tion among God's people, and his heads and horns are a certain 
portions of his subjects. And we shall add further that satan 
uses the great beast as an instrument to execute his power; let 
it come in any way, or from where it may, as we have said, the 
ten horns are a portion of his subjects reigning as kings under 



482. CREATION AND FORMATION. 

the one great head, or power. The other beast, that John saw 
rise up out of the earth, is a symbol of the game persecuting 
power • only they were of a later date, and upon a different 
plan ; but of the same see of false science. 

And, as the time and destiny of all, approach nearer and 
nearer, with all the cunningness of the beasts, and satan at the 
head of this great power, they will illuminate up more clearly 
before the visible eyes of the true christian of Christ. And we 
will see how that John was swept away by one of these great 
waves to the isle of Pstmos. But, after all, this persecuting 
power did not deprive John of his love for God and man, neith- 
er did he forget the promise of eternal life, which he knew was 
in Christ, the Saviour of the world. And even in this vision, 
he was realizing the Saviour's presence. 

And now, seeing that this vision of the beasts is a represent- 
ation of man, or men, who is in posession of this great power 
of animal magnetism, and that satan has given them his power, 
we shall see the real vision itself. Wherefore, John says, "Here 
is wisdom. Let him that hath understanding count the number 
of the beast: for it is the number of a man ; and his unmber is 
Six hundred threescore and six." (Eev., 13th. Ch. 18th. vs.) 
And this man coming forth like a beast, savage, and powerful, 
unites in himself all the attributes of deceiveableness, which 
were left in the old Gentile homestead, after the tongue of the 
Egyptian see had been cut off. The fountain head of this see 
is in Kome, in the character of the beast. 

And the next step to be taken then, is to prove by script- 
ure, that we are right in what we say. And this we shall do, 
by setting forth the deceitful workings of the beasts that John 
saw, while on the isle of Patmos. And just as the Bible gives, 
we shall give. And in this way, we shall be able to ascribe to the 
beasts, that which is their own. And the first portion of this point 
that we shall speak on, is the mystery of anniquity. And upon 
this we hear Paul say, "Eemember ye not, that, when I was yet 
with you, I told you these things ? And now ye know what with- 
holdeth that he might be revealed in his time. For the mystery 
of iniquity doth already work : only he who now letteth will 
let, until he be taken out of the way. And then shall that Wick- 



CREATION AND FORMATION. 483. 



ed be revealed, whom the Lord shall consume with the spirit of 
his mouth, and shall destroy with the brightness of his coming :" 
(2nd. Thess., 2nd. Ch., 5, 6, 7, 8th. vs.) 

It might be asked who was Paul speaking of, in this lan- 
guage ? we answer "* That man of sin,* who opposeth and exalteth 
himself above all that is called God, or that is worshipped ; so that 
he as God sitteth in the temple of God, shewing himself that he 
is God." (2nd Thess. 2nd Ch. 3-4th vs.) These words of the apos- 
tles, confirm the prophecy of Daniel, which saith, "And he shall 
speak great words against the Most High, and shall wear out the 
saints of the Most High, and think to change limes and laws :and 
they shall be given into his hand until a time and times and the 
dividing of time." (Daniel, 7th Ch. 25th vs.) Daniel also speaks 
of this man in the eleventh chapter, and thirty sixth verse ; and 
the exaltation of this man, above all that is called God, belongs 
to, and is a portion of the mystery of iniquity, that already 
worked in Paul's day, and has, and will work, until the web of 
superstition has had its complete day, and the dark cloud of un- 
belief, which he has cast over the people, by the image that he 
has set up in the changing of times and laws, has been fully re- 
vealed by his second appearance to earth ; and at that great advent 
day, he will be completely revealed. 

u Even him, whose coming is after the working of Satan 
with all power and signs and lying wonders, and with all deceiv- 
ableness of unrighteousness in them that perish ; because they 
received not the love of the truth, that they might be saved. 
And for this cause God shall send them strong delusion, that 
tht y should believe a lie : That they all might be dammed who 
believed not the truth, but had pleasure in unrighteousness." 
(2nd. Thess., 2nd. Ch., 9, 10, 11, 12th. vs.) While Christ will 
make the complete revelation when He comes ; but these scriptures 
are revealing him fast to the true christian, and the seeker after 
truth and right; for when we read these scriptures in the light 
of the true way of rightly dividing the Word, we will have to 
say, Yes Paul also saw this great berst, and in his epistle he 
has revealed him to us. 

Then we see that John was not the only one that saw the 
beast; and in the writings of the other apostles, we find them 



484. CREATION AND FORMATION, 



setting forth the same great beast. Yea, many have felt his 
powerful sting upon the death bed, and his strong arm of perse- 
cuting power. Just think of the prophets of old! Think of 
John, in the silent recesses of the rocks, on the isle of Patmos; 
For it was there where he composed his wonderful work of 
Revelation, through the helping hand of the higher powers. 
And think of blessed Stephen, persecuted even unto death by 
this same beastly power. 

And we ask who nailed Christ to the cross? You answer, 
"The Jews." But we say, No, they did not ; for while they de- 
manded sentence and death, yet they could do no more, for 
their hands were tied by the law of God j especially at that time, 
and under the ciscumstances they could not. 

Therefore, let us hear what the scriptures say on this sub- 
ject. "Behold, we go up to Jerusalem; and the Son of man 
shall be betrayed unto the chief priests and unto the scribes, 
and they shall condemn him to death, And shall deliver him to 
the Gentiles to mock, and to scourge, and to crucify him : and 
tbe third day he shall rise again." (Matt., 20eth. Ch., 18-19th. 
vs.) (See St. John, 18th. Ch., 31st, vs., also 19th. Ch., 1, 2, 3rd. 
vs., and 22nd. Psalm, 16th. vs.) These scriptures will plainly 
teach us that it is the Gentiles that crucified Christ, and they 
were called bulls, lions, and dogs. And the chain of evidence 
upon the beasts, links them together. 

The great see monster at Eome has held the reigns of per- 
secution for many ages back. And so that we may know who 
it is, and was, that had this power under their control, we must 
compare them with the portion of scripture denoting their char- 
acters, with all their lying wonders, and heresies. And when 
we have thus found a man, then we have found the right one ; 
and should it fall upon the Pope of Rome, as the great leader, 
then we shall say "Amen." 

And to trace a portion of the evidence along the chain of 
persecution, we shall note first what Christ said to his disciples; 
"*They shall lay their hands on you, and persecute you, deliv- 
ering you up to the synagogues, and into prisons, being brought 
before kings and rulers for my name's sake. And it shall turn 
to you for a testimony." (Luke, 21st Ch. 12, 13th vs.) 



CREATION AND FORMATION. 485. 



These grounds of truth have been fulfilled in regard 
to the apostles ; and even many since that time have met the 
same fate. The question might be asked, Does not the Pope of 
Eome claim to be the true successor of St. Peter, and vicar of 
Christ, and the rest of the priests and bishops, have taken the 
place of the other apostles, that were hefore him? That is all 
true, as far as it goes ; and if the word of God upholds them, 
thtn they are all right; but if it don't, then .ihe Pope and all 
his followers are impostors, or "Anti-Christ's. " 

And with this subject before us, and with the Bible, we 
shall proceed to prove our assertions. First then, we find that 
Christ's words have turned out to be true concerning the perse- 
cutors, which He said, were to come in, and after the apostle's 
time. And we also learn, that at Rome is where we find the 
great slaughter house. This cannot be denied, aside from the 
destruction of Jerusalem, as there is where the worst has b a en. 
For it was there where the chief of the apostles, and thousands 
more, were crucified and put to death in the most barbarious 
manner. And the remnant of them had to seek safety by flight 
into some desert place, prepared for them by the Lord, that his 
Word might be fulfilled, in this saying, "If they persecute you 
in one city, flee ye to another." And such flights were the only 
means of safety for those christians, from this powerful Romish 
beast. 

Now, would any one dare say that the true successors of 
St. Peter was in Rome, after all, these persecutions had taken 
place ; and after Peter had been crucified, would any one dare 
take his seat? we think not; could he do this in safety? That is 
could he take his seat, and preach the same, and live the same 
as did Peter, without meeting the same fate? We answer no, 
he could not. But then, the catholics say that his chair never 
perished. That is all very true : but again they say "It was 
kept at Rome, and never for a moment was it vacant : even a- 
midst the stormiest times." That is all very true too : but 
still we ask the que:*tion again : Is it possible that the true suc- 
cessor of St Peter could come and take possession of the chair, 
the moment after Peter had been crucified, and especially, in 
those perilous times, without meeting the same cruel end ? No 



486. CREATION AND FORMATION. 

he could not. And again, if the true successor of St. Peter, 
had taken the chair, (instead of the Pope,) then those early 
christians would not have been put to flight. It is true that the 
Pope holds the old wooden chair, but the real chair itself, the 
spiritual chair, was borne away with the fleeing, persecuted 
christians. And this persecution did not only last for a day, or a 
week or a month, but, for three-hundred long years; and during 
this time, persecuted generations passed away, and their lives were 
only known by the sentences by which they were condemned. 
Though they have long been sleeping with the pale nations of 
the dead, yet their very lives and existence is still fresh in our 
memory. Peter's chair is not at Borne, nor with any Papal 
institution whatever. It has gone with the martyrs and chris- 
tians. 

In the day of judgment it will be a silent witness against 
those cruel offenders. What! some one may say, Is that notthe 
same as to say "The Pope of Rome is an impostor?" We plain- 
ly answer, Yes. He is the great beast, the Apocalypitical beast. 
And we shall prove it by the Bible. 

But even with the above statement, carefully viewed, you 
will have to confess that, within itself, it is sufficient proof, and 
with their own assertions, that this true successorship claimed 
by the Roman catholic church, is false. And he is nothing 
more or less than the great beast, sitting himself in the temple 
of God, and claiming that he is God ; and by his lying wonders, 
he deceives thousands and millions. If he does not, then please 
give us some information concerning those lying wonders of 
which the Word speaks. But they cannot: and the first evi- 
dence of those lying wonders, that we have already given you, 
that is concerning the chair of St. Peter which they claim was 
never vacant, this we say, goes a great way to prove our asser- 
tion. 

For when they crucified Peter, then they placed in his 
chair a man of their own taste, and all for the sake of greed and 
gain. And the great beast became the head of the body of 
beasts. And as Paul says, "*who subvert whole houses, teach- 
ing things which they ought not, for filthy Lucre's sake." 
(Titus, 1st. Ch., 1.1th. vs.) And all this they have done, and 



CREATION AND FORMATION. 487. 



have it in their possession, which was handed down to them by 
their ancestors ; we have learned Pharoah's magicians used it : 
we find it spoken of in second Kings, 17th. chapter, 17th. verse; 
also in Daniel, 14th. chapter, and in first Timothy, 6th. (Jh., 
20eth. verse, we have this language : "O Timothy, keep that 
which is committed to thy trust, avoiding profane and vain bab- 
blings, and oppositions of science falsely so called." 

That is charging him not to have anything to do with such 
things, for they are of satan. Avoid them • though they may 
appear harmless, yet they are the devices of both man and sa- 
tan, united. For when the beast arose up out of the see, then 
satan gave him his seat and power. And the combination made 
the beast, that painted many a spot of earth with the blood of 
saints, and when through his demon like pride, had slaked his 
thirst by the blood of thousands, and thought there were not 
one left to tell the story, he then claims the chair of Peter, and 
sets himself up as the vicar of Christ, and true sucessor of St. 
Peter: and sits himself down in the temple of God, claiming to 
be authorized to forgive the sinner, in the place of God, doing 
what Christ would do, if he was on earth. 

O ! Eeader see the man of sin, that opposeth and exalteth 
himself above all that is called God. He has killed the apostles 
and dipped his garments in the blood of millions of the true fol- 
lowers of Christ. Behold the vile person that Daniel saw, tak- 
ing the place of the tax-raiser. See those few that escape his 
deathlike clutches, seeking safty in flight, and hiding themselves 
in the clefts of rocks, or caves, like a mouse would hide from a 
hawk. Flight was the safty-guard, Christ had left them j for 
his command was, "If they persecute you in one place- or city 
flee ye to another," Just such cruelty was practiced by this 
first'beast, while he in his pomp and power reigned with his 
seven heads and ten horns. And it was in those three-hundred 
years of persecution of his upon the followers of Christ, that he 
won his ten crowns ; and by those victories he was fully able 
through his lying wonders, to claim the chair of Petbr ; and to 
claim that he was the true sucessor of Peter, and the vicar of 
Christ. 

This is only fulfilling Paul and Daniels' words, that this 



488. CREATION AND FORMATION. 



beast would lift himself up, and claim to be God, sitting in the 
temple of God. For it is an undeniable fact that this beastly 
man, requires of his laity to come to him and bow down before 
him, and then and there, imagine Jesus Christ in person in the 
Priest; when this is done and the penitent sinner has confessed 
his sins, to pope, bishop or priest, (all belonging to one head,) 
then with an uplifted hand the priest says, I, absolve thee from 
thy sins; and, at that very moment all the guilt of the sinner is 
pardoned for all eternity. (See Mission book of St. Alphonces 
Legorie, page 248, 260, and 262 ; for the district of Maryland.) 
Does this not prove that this man claims to be sitting in the 
seat of God, when he claims that you must before confessing 
your sins to him, imagine in him, Jesus Christ in person ; then 
he will pardon you of all your guilt, for he goes on to say, "that 
he does it in the place of God," does what Christ would do if he 
was on earth ; (for he says,) "the priest is sent by Jesus Christ, 
with the same power to remit sins, that Christ, himself was sent 
with, by his heavenly Father;" and now Christ having past in- 
to heaven, they, these dupes of satan, the pope, with his number 
claim the same power that Christ had, to forgive sins. Hence 
they demand of their folowers to come to them for pardon, arid, 
they will grant it, in the plaoe of God. 

Is not this about what Paul says to the Thessalonians that 
this beastly man would do, and say ? and does this not fulfill 
both points of Paul's language, that he is to set himself up above 
ail that is called God, and claims to sit in the seat of God? and 
also does it not fulfill both John and Paul's language, concerning 
the lying wonders that he is to set forth ? for surely it must be 
a lying wonder for a man to say that he has the power to for- 
give sins; and to do it in the place of God and Christ: when 
Christ says, "*I am the way, the truth, and the life: no man 
cometh unto the Father, but by me." (St. John, 14th. Ch., 7th. 
vs.) Again He says, "Verily, verily, I say unto you, He that 
entereth not by the door into the sheepfold, butclimbeth up some 
other way, the same is a thief and a robber. Then said Jesus 
unto them again, Verily, verily, I say unto you, I am the door 
of the sheep." (St. John, 10th. Ch., l-7th. vs.) "Neither is 
there salvation in any other: for there is none other name un- 



CRSATIOJ) AHU FORMATION. 489. 



der heaven given among men. whereby we must be saved."' 
(Acts, 4th. Ch.. 12th. vs.) Wherefore. John says, "*Behold the 

Lamb of God, which taketh away the sins of the world .'*' (John, 
1st. Ch.. 29th. vs.) 

And now having those strong scriptures before us. and in 
language right the opposite to what the body oi the Pope says, 
and which proves to us that they are impostors, and also proves 
that their teachings are nothing hut lyina 1 wonders. 

Bui, again they will ask. did not Christ give such p^ower 
unto the apostles when he said to them : •• whose sins you for- 
give they are forgiven; and whose sins you retain they are re- 
tained : and he that heareth you heareth me. and he that despi- 
seth you despdseth me : as the father hath sent me, so I send 
yon." no one will deny these words of Christ, that has one spark 
of his love in them. But how are we to know just how the 
apostles and the true followers of Christ was to do this work \ well 
Jesus himsejf answers this question ; in order that there should 
nothing in His Word remain dark. He says to them. --Co ye 
therefore, and teach all nations, baptizing them in the name of 
the Father, and of the Son. and of the Holy Ghost; Teaching 
them to observe all things whatsoever I have commanded yon." 
(Matt.. 28th Ch. 19. 2C'eth. vs.) 

Teach them to observe that. - s *If any man shall say un- 
to you. Lo. here is Christ, or there; believe it not. For there 
shall arise false Christs. and false prophets, and shall shew great 
signs and wonders; insomuch that, if it were possible, they shall 
deceive the very elect. Behold. I have told you before. Where- 
fore if they shall say unto you. Behold, he is in the desert; go 
not forth : behold, he is in the secret chambers: believe it not." 
(Matt., 24th. Ch.. 23. 24. 25. 26th. vs.) 

That is. teach them that when these men oi the be^st say to 
you. that you must go in to the confession box. or private cham- 
ber, and there confess your sins unto a man. and must imagine 
him as Jesus Christ in person, and then by him have your sins 
pardoned, "believe it not ; for he is a false Christ."' For there 
is no one comes unto the Father but by me, says Christ, There- 
fore he say-. I am the door ; by me if any man enter in. he shall 
be saved. (See John 10th Ch.. 9th vs.) Again he says, when I 



490. CREATION AND FORMATION. 



shut the door, no man openeth, and when I open the door no 
man shuteth it. And these things are what Jesus commands the 
true followers of him, to teach, that through those teachings, 
and a close observation of them, and a strict obedience to his 
commands, with faith in him and his name, they, (the hearers 
of them) should be saved. 

Hence, we find that Peter in compliance with the command 
given him by the Lord himself, saying unto Cornelius, "And he 
commanded us to preach unto the people, and to testify that it 
is he which was ordained of God to be the Judge of quick and 
dead. To him give all the prophets witness, that through his 
name whosoever believeth in him shall receive remission of 
sins." (Acts, 10th., Oh., 42-43rd. vs.) Thus we find that Peter 
did not say unto Cornelius, that you must imagine Jesus Christ 
in person in me ; nor did he say, you must come to me and con- 
fess your sins, and I will pardon you. But contrariwise, when 
"^Cornelius met him, and fell down before him, and worship- 
ed him. *Peter took him up, saying, Stand up ; I myself al- 
so am a man." (Acts, 10th. Ch., 25-26th. vs.) 

As much as to say, I am not Christ, I can't save you or help 
you j but He commanded us to preach his word, and to testify 
of him; and whosoever believes in his name, shall be saved: 
and have remission of sins. 

Oh dear reader, is not this spiritual chair of Peter's quite 
different from the one that the Pope of Eome claims to have, 
for the forgiveness of sins ? in the one, is the Pope and his means, 
the other, comes direct from believing on Christ, through his 
Word as preached by the apostles. And again this last is so 
plainly set forth by the apostle Paul unto the jailor when he 
asked Paul and Silas, "Sirs what must I do to be saved; and 
they said, believe on the lord Jesus Christ and thou shalt be sav- 
ed, and thy house." (Acts, 16th Ch. 31st, vs.) 

For there is one God, and one mediator between God and 
men, the man Christ Jesus;" (1st Tim. 2nd Ch. 5th vs.) No 
Paul, a mediator, no Peter, no Pope, bishop, or priest a media- 
tor; and if they say they are, or say they can forgive sins, it is 
false, and rotten to the core; and they are anti-Christs. Christ's 
commands were, "Go, teach all nations, teach them to observe 



CREATION AND FORMATION. 491. 



all things, whatsoever I have commanded you ;" there was not 
just a part to be taught, but all. The Pope says you must im- 
agine Jesus Christ in person in the priest. Christ says, "believe 
it not." And, "*he is the advocate with the Father. (And he 
will interceed for us) and he is the propitiation for our sins." 
(See 1st. John, 2nd. Ch., l-2nd. vs.) 

From these plain Bible truths, the reader will see for him- 
self, that the teachings of the Pope are the "lying wonders" 
that the Bible speaks of. And this teaches us that they are false, 
and that these false teachings are just what Christ warned us of, 
and that we should beware of such false teachers. 

Another false lying wonder, that this so-called vicar of 
Christ (the Pope) teaches, is, that you must worship the whole 
host of heaven, from the virgin Mary, down to the last apostle ; 
then they want you to acknowledge every priest, bishop and 
pope, as a Saint, and worship them. This is all wrong, for God 
says, "Worship me." This much we say, that duereverance and 
respect should be paid to the blessed Virgin Mary, and also to 
the holy apostles, and prophets, but not worship them ; for their 
arms are too short to save anyone. 

Pay honor and respect to them, as the Word says, "Honour 
to whom honour is due; tribute to whom tribute is due." But 
Christ alone can save you. But that we may fully realize the 
teachings of this beast, and his colleague, we shall quote some 
of his sayings and teachings, as they are recorded in th.e 
mission book, page 189, in this language, "Most holy Virgin my 
advocate; (not Christ) and my mother, Mary, you are and will 
always be, after G-od, my hope and my consolation at the hour 
of death. From this moment, I have recourse to you, and beg 
of you to assist me in that passage ; Oh my dear queen do not 
abandon me in that last moment. Come then and take my soul, 
and present it to your dear Son. Henceforward, I shall expect 
you ; and I hope to die under your mantle, and clinging to your 
feet; my protector, St. Joseph, St. Micheal archangel, my 
angel, my guardian, my holy patrons, do you all assist (or help) 
me in that last combat with hell." (and now while we repeat 
that it is right to pay the honor due to those chosen of God,) 
they are neither our advocate, as herein represented, nor either 



492. CREATION AJND FORMATION. 

are they protectors; for Christ is the only advocate we have; 
and God is our protector ; wherefore, he says, "Love the Lord 
thy God with all thy heart; and him only shalt thou serve." 
Hence, he says, make to thyself no other Gods ; nor you must 
not serve them ; not even the saints, nor angels, as he teaches 
us by Peter, at the house of Cornelius; and also by John, the 
Bevelator, when he fell down to worship the angel ; and the 
angel says unto John, "see thou do it not, for I am thy fellow- 
servant and one of thy brethren/' And we ask you to read 
this language, that was spoken by the children of Israel, unto 
the prophet, upon this same point, and then read the answer of 
God ; they say to the prophet, "As for the word that thou hast 
spoken unto us in the name of the Lord, we will not heark- 
en unto thee, but we will certainly do whatsoever thing goeth 
forth out of our mouth to burn incenoe unto the Queen of heav- 
en." Then Jeremiah said unto them, "Because ye do these a- 
bominations, your land is a desolation and a curse." (Jer., 
44th. Oh.,) Because they worship the whole host of heaven, as 
it reads in another place. 

Hence, you see that this is an abomination unto God; yet 
this beast will teach you to choose the virgin as your advocate, 
and have you ask her to protect you, and yet, he himself is in 
the place of Christ to pardon you. Oh, dear reader is this not 
enough to let you see his lying wonders, that he presents to 
you; and in connection with this, we find another abomination ; 
and that is, the images they set up before you, as having virtue 
to help to rescue you from the torments of pergatory ; and htre 
we hear them say, is it anj^ more harm for to decorate God's 
house with the image of the heavenly hosts, than it is for to dec- 
orate our earthly home with the portraits of family and friends? 
In answer to this, we will have to say to you just what God 
himself said about that, and that is "Thou shalt not make unto 
thee any graven image, or any likeness of any thing that is in 
heaven above, or that is in the earth beneath, or that is in the 
water under the earth." (Exodus 20eth Oh., 4th vs.) Then 
you see God teaches us that his house is not a house for to be 
decorated with images: but instead it is a house of prayer, and 
his word is, you must not. A positive declaration, thou shalt 



CREATION AND FORMATION. 493. 



not make unto thee any image or the likeness of any thing; and 
then he further says, "Thou shalt not bow down thyself to them 
nor serve them.*" (Exodus, 20eth Ch. 5th vs.) 

But they will say, will you try to deprive us of bowing 
down before those images of the heavenly hosts, when they re- 
mind us of God ? ,-. . 

And we answer you, that it is not us that has said you must 
not bow down yourself before them ; no, no; but God himself 
speaks it to you, and say**, "Thou shalt have no other Gods be- 
fore me." (Ex., 20eth. Ch.-, 3rd. vs.) Wherefore, when they 
teach you these things, beware of what you do; for God has 
spoken, and also warned you of this beast, and his blaspheming, 
and lying wonders; be not decieved ; yea, let (rod be true and 
every man a liar. For this man-beast requires of all that is un- 
der him, to bow down before these images, and pray before 
them. And we add that by this very act, they make merchand- 
ise of you. Wherefore, Christ says, "My house is a house of 
prayer; but you have made it a den of thieves." For by this 
superstitious worship, they would if they could, steal God's own 
glory from him, and rob him of his power. But this they can- 
not do. 

Hence, they have to be satisfied with the millions of souls, 
they steal from God in this way ; and rob them of their bright home 
beyond, and place them forever in a state of remorse. Then 
dear soul, when He beckons to you, that, "lo, here is Christ:" 
Christ says, heed him not. He then may tell you, next, to wor- 
ship the whole host of heaven. God says to you, this is an a- 
bomination to him : He then tells you, again, that you must bow 
down before images; when God says to you, that you must not. 
~N~or even as much as make them. 

But the reader might ask the question, does the Pope and 
his body claim any virtue in these images? and for the answer, 
we shall let their own language speak and say, "that one day 
while St. Alphonsus Ligory was preaching at AmalQ, he was 
ravished into an eestacy, and was seen elevated several feet in 
the air : and a statue of the mother of God, which was at his 
right, because quite resplendent, and the bright rays it cast lighted 
up the Saint's face." (Mission book, 9th. page.) 



494. CREATION AND FORMATION. 

O ! what a lying wonder of the beast, through the great see 
of power, that was at his control, to make people believe that 
this man, was elevated so many feet in the air; and that a mar- 
ble statue, would become alive. But this is just what Christ 
warned us against, and what his apostles pleads to save us from, 
is this power of the great beast; and the same author tells us 
that this same horn of the beast, " just before he died kissed 
the crucifix, and a little statue of the blessed Virgin Mary. No 
one would deny that these things were not set forth by the 
beast, to make his laity believe that there truly is virtue in these 
things. 

Yet, God teaches us that there is no virtue in them, and 
says we must not do these things. For he will have nothing be- 
tween him, and the heart that serves him, or whoever has been 
cleansed by the blood of his Son. These teachings of the pope, are 
only a confirmation of what is prophesied of, on the beast, that 
he is to do miracles ; and those above stated are but a mere 
glimps of the power he claims to have. But, to look at the 
many million followers of his ! does this not almost appear to 
be within itself a great miracle ? but God's Word must come 
true. 

Hence, we see that all men who have not their name written 
in the Lambs Book of Life, will follow after the beast. And 
here might arise an inquiry; that is, was not all who follow the 
beast, to have a mark on their forehead, or in the right 
hand? yes; and this is true: there is one class that lay hold of 
the image with the right hand, that the second beast set up, and 
say it is right ; which we will show farther on. The catholics 
have the mark by making the sign of the cross on their forehead. 

And, that we may hasten on, we shall present to the rea- 
der, a few more of the lying wonders of the beast; which he has 
as arts to deceive his subjects, and one of them we shall give in 
detail, and this one given complete, will be sufficient to coverall 
the rest, for they all carry the same sentence with them, and 
those schemes are, the purgatory, the beeds, the cross, the medal 
the seven dollars, and the scapulars, ect. 

These with many other similar things, belongs to the same 
false see of science. And the last one named, is the one we 



CREATIOiN AND FORMATION. 495. 



shall use as legal for all the rest. The scapular ; first it is necessary 
to know what a scapular is. "A Scapular consists of two small 
pieces of woollen cloth, worn over the shoulders,* the first rep- 
resentation it denotes is, the love the wearers has for the Virgin 
Mary. 

The virtues are, first a pledge of her protection. The sec- 
ond is, you have a share in all the masses, prayers, alms-deeds, 
penances, and all other good works. Continualy offered by the 
different, religeous orders, of the Catholic Church. And at last 
you gain many valuable indulgences by wearing them. There 
are five of these scapulars approved of by the Eoman Catholic 
Church. 

First, the scapular of the lady of Mount Carmel, the color 
is brown, the second is a black scapular, the third a blue, the 
fourth is a white, and the fifth one is red. 

This is the order the five come in : the first one named, is 
the one that we shall give the history of, which will cover the 
grounds that we have heretofore spoken of : "The color of this 
one is brown ; *it owes its origin, to one Simon stock, an en- 
glishman, who died in 1265. (They claim,) that the blessed 
virgin, appeared to him in a vision, and gave, him a scapular, 
which remained in his hands, as a proof of the vision, and 
(also) served as a model of those which were afterwards worn, 
(and that) she also promised that they who wore it, should ex- 
perience the efficacy of her intercession, especially by obtaining 
the grace of a good death ; and thus escaping the flames of hell." 
(Mission book, 110th. page, see Benedict, which also gives 
proof of this vision, his treaties, De Festis? Lib., 2nd. Ch., 6-8th- 
vs.) 

O what a lying wonder is such a doctrine as this, set forth 
by the beast. Just think for one moment, of the baseness of 
such a thing. As their assertion is, that the blessed virgin 
would come down from the paradise of God, and make him and 
his Word out a liar, by placing in the hand of one Simon Stock, 
two little peices of brown woolen cloth, as a token of its truth- 
fulness. How does it sound to say. there is woolen cloth in 
heaven. When Grod tells us there is nothing of such a nature 
there ; nothing that fadeth away, or that gets old. 



496. CREATION AND FORMATION. 



But this is not all that they (the priests,) say ; they say all 
who wear those two little pieces of woolen cloth, after they are 
blessed by the priest, shall experience the efficacy of the inter- 
cession of the blessed virgin, and should by it escape the flames 
of hell. Header think how false it is to say there is woolen 
cloth in heaven, or that the virgin, Mary could carry you across 
the flames of hell, when Christ died for that purpose himself. 
These anti-Christs can tell you these things, in order to get the 
dollars, or make merchandise of you. 

The Bible teaches you that they are false, and come from 
the beast. And in order to see if we are right or not, we shall 
investigate their doctrine more closely. Therefore, after Mary 
promised these things, we find she could not grant them, until 
the priest would pronounce a blessing upon the scapular, or some 
other article, as we have previously named. (110th. page in 
Mission book.) Then you see after the blessed virgin had prom- 
ised, she had not the power to fulfill those promises without 
the aid of the priest. 

Then in this light, who is it that is represented as the God ? 
Most assuredly it is the priest, who is sent by the pope. For 
what purpose? To make merchandise of their members. For in 
the first place, when these scapulars are blessed by a priest, they 
must then and there be paid for, by the one that is to wear it. 
And it is only after it has been paid for, that it becomes of any 
value to the purchaser. And the price is rated to suit all ; ranging 
from fifty cents, to as much as you are able to pay. After you 
have thus purchased a blessing from the priest, you are entitled 
to the indulgences, and all the privileges granted by the church 
of Rome. 

This enables us to see that it is not the blessed virgin, 
that they want you to worship, after all ; but the beast him- 
self. And then it is well for us to remember that after we 
have given him our last dollar, his arm is too short to save 
us; and his promise of granting indulgencies is like the chaff 
in the wind, or the stuble before the fire. But even with these 
things before us, we desire to look down deeper into this bane- 
ful influence of this gigantic power, that is holding the millions 
under its clutches. 



CREATION AND FORMATION. 497. 

Hence, they say, if you will but wear one of these bless- 
ed scapulars, you will be granted so many indulgences. Now 
the idea is with us, that if we are absolved from our sins in con- 
fession, for ail eternity, what then is indulgences for, and for 
what purpose are they granted ? is it a grantee to commit sin? 
This we believe is the general received opinion among prodest- 
ants. This is not the true meaning, while it does lead millions 
to commit sin, yet this is not just the intended meaning. 

Hence, we shall not in this argument mislead any one, and 
say that this means the privilege to sin. But we shall say, 
that instead, they make them believe a lie, that they might be 
damned. And now then this assersion demands of us facts that 
will bear us out: then our first aim shall be to ascertain what 
they claim indulgences to mean. "By an indulgence is meant the 
remission of the temporal punishment due sins, already forgiven. 
This temporal punishment, is not remitted at the time of the for- 
givness of the sins; this latter is done away with, they tell us, 
by many ways; and those indulgences is one way to satisfy the 
temporal punishment. 

Then they say, indulgences is not a pardon for sin, because 
a sin must be remitted before an indulgence can be granted: and 
a plenary indulgence, is that which remits all the temporal pun- 
ishment due to sins. The second, is only to remit a part of the 
punishment; by those two classes of indulgences, the punish- 
ment due sin can be remitted, either by a full and complete re- 
mittance, or a partial." Then it is set forth not as a pardon for 
sin, but as a pardon for the temporal punishment due the sin, 
that has already been pardoned. And further, they tell us that 
if the debt due those pardoned sins, is not paid in the above 
manner in this life, it will have to be paid in purgatory, from 
whence you will not come out until you have paid the last farth- 
ing. And according to this last statement, temporal punishment 
does not end in this life, but reaches beyond the vail of death. 
We have learned from the above statements, what indulgences 
are, and that it is not a pardon for sin ; nor is it to grant the 
privilege to sin ; but it is to remit the punishment due sin already 
forgiven. 

In the next place, then, the reader would naturally be de- 



498. CREATION AND FORMATION. 

sirous to know how the applicant has the punishment remitted, 
and just how those indulgences are granted. And as we have 
before stated, we shall use the scapular as covering the essence 
of the many means, and ways, used by the same body of pope- 
reism. And in order to have a plenary indulgence granted, which 
is a full and complete remittance of all punishment due sin, that 
has once been pardoned, "You must first be in a state of grace; 
second, go to confession and communion, and pray for the inten- 
tion of the Pope; third, go to a priest, that has the power to bless 
you, a scapular, or any other image ) and then you pay the 
debt ; (all catholics know what tiuat word, debt, means.) that 
is, price : or, in other words, us'ng the scriptural term, which 
they call the attention of the applicant to, is the word farthing. 
Hence when the last farthing is paid, the applicant receives from 
the hand of the priest, two little pieces of woolen cloth, blessed 
by him, which the applicant i.s to wear over his shoulders as a 
token of the assurance given him, from the priest, that all his 
temporal punishment is remitted.'' 

But we add again that whoever gains such a grant from the 
priest, must first pay the last farthing. Perhaps it may be a 
thousand dollars or more; perhaps by chance, some less. But 
anyhow, the full satisfaction of the debt in thib case, must be 
paid; then the priest says you will not have to endure any tem- 
poral pnnishment in this life, neither in the life to come. A 
partial indulgence is that which remits only a part of the pun- 
ishment ; yet by this kind of an indulgence, this power of pope- 
reism, places a way in the reach of the most poverty stricken 
one, whereby he may shorten his time of temporal punishment 
in the prison house of purgatory, that lies beyond the channel 
of death. 

This is to say, that if a man is not able to pay the full debt 
to the priest, that has the power to bless the scapular, and 
grant the indulgences, then he can pay just such portion as 
you are able, and the rest you will have to suffer out in purgatory 
for the priest will grant according to whatever you pay. 
That is, if you are too poor to get a cross, medal, beeds, or a 
scapular, that is worth from fifty up to five-hundred dollars 
blessed for you, then you can get one for fifty cents, or just as 



CREATION AND FORMATION. 499. 



much more as you are able to pay ; and the priest will bless it, 
and give it to you; also grant you indulgence by his power, that 
he is invested with, or release you of so many days or perhaps 
years of temporal punishment, that has been resting upon you 
for sin, which has already been pardoned. And either of these 
indulgences, you may have applied to some dear soul that you 
loved while on earth, but have now crossed death's cold stream, 
and are suffering for a time shut up in purgatory, away from the 
glorious light of heaven. 

But such a grant must be made by the priest, at the time of 
the blessing, and can be made only by the desire of the 
applicant being made known unto the priest, at the time the ap- 
plication is made. This then must be done similar to one go- 
ing to a priest, and having him to say a mass for some depart- 
ed friend, supposed to be in purgatory. 

Now then, we have placed before the reader what indul- 
gences are, what they are for, and how they are obtained. 

And those facts, which we have placed before you, with the 
many more that we could, are just what we know, both from 
knowledge and experience. And the next duty that rests upon 
us, is to assertain by scripture, and set them before the reader, 
in order, that it may be ascertained, whether such teachings are 
of God, or of the man-beast. 

And before we shall be fully able to do this, it will be nec- 
essary for to call the readers mind, to our work of the past; 
that is, the difference there is in the gospel of circumcision, to 
the Jews, and the gospel of uncircumcision, to the Gentiles; for 
it shall be principally the scriptures, of the last named gospel, that 
we shall use, as we are dealing principally with a Gentile people, 
who claim in one sense of the word, to found their doctrines, on 
the teaching of the gospel of uncircumcision. So then bearing 
these facts in mind, we shall again return, and consider those 
doctrines, that we find to be taught by the catholic leaders; es- 
pecially those points that we have set before the reader. 

The first thing that we shall as briefly as possible notice is, 
that when the applicant comes unto a priest, who claim the power 
to grant indulgences, must have with him the satisfactory means ; 
and when he has once met those requirements, the demand then is, 



500. CREATION AND FORMATION. 

extended farther, and says you must pray for the intention of the 
pope. And in this, our aim shall be, to get as near the bottom 
facts of this demand, as we possibly can. Hence, to pray for 
the intention of the pope, is not a demand that can be directly 
applied to the welfare of his soul ; for a man might have the in- 
tention to serve God today, and the day following; he might say, 
I will not. Today he might have the intention to love his neigh- 
bor; tomorrow he might hate him. 

Today, the Pope might have the intention to come down 
from that lofty pinnacle of self; and the day following, he might 
have the intention to continue to rob his fellow creatures, by 
making them believe that he sits in the seat of God, and yet 
working in the old serpent's place, as a God. Again we say, 
that he might have the intention today, to quit his daminable 
herecies ; and the day following, he might have the blood-thirsty 
intention of the dark days of persecution. 

Hence, we plainly see, that in such a command as this, there 
is no permission granted for the applicant to sin, but a positive 
command for to sin. Just a thought more, to beare us up in the 
assertion. Should the language read thus, that you must pray 
for the Pope, then we would be silent on that point; for this is 
what God requires of us, to pray for one another. But, nay, 
this is not the language. But after this beastly body has once 
coiled around you, and over you, this great see of power of 
animal magnetism will have you perfectly under their control. 
They then bid you pray for the intention of the Pope ; it matters 
not how black a character that intention might present, or bring 
forth. And it is a fact, that for anyone to pray for an evil 
intention, would be to commit a sin, and a gross insult to God. 
For while it is his intention to bring the whole world under 
his control, and rule over them as a God, God answers them 
no, he shall not. Therefore, to pray for such an intention, is 
to sin against God ; and under this demand, you must do this, 
and by obeying this demand, you are compelled to sin; and yet 
he (the Pope) will tell you that if you fail to make satisfaction, 
(with the dollar,) and to do all these things, this temporal punish- 
ment will not be remitted in this life, and then you will have to 
pay the last farthing in purgatory. 



CREATION AND FORMATION. 501. 



And we are not a bit surprised at this language, for the very 
requirements that they ask of you, in order that you may have 
the temporal punishment for sins that have been already pardon- 
ed, remitted, are the means they use to bring you under the power 
of the great beast, which causes you to sin a sin, that you would 
not otherwise do. And many thousands have died in that sin, 
without ever asking pardon for it. And perhaps many thou- 
sand more will follow the same fate. Hence they tell you it is 
not a pardon for sin, nor neither a privilege to sin : but we add, 
a compulsion to sin. But again, the question arises, Is not the 
pope infallible? well we shall first see if his own words agree; 
and should we find them not to agree, then without another 
proof, we will learn that he too, is nothing more than a man, 
and liable to err; for anything that there is err found in , can 
not be infallible. Therefore, he says to you, that absolution is 
the forgiveness of sins ; a sentence pronounced by the priest: 
doing it in the place of God ; doing what Christ would do, if he 
was on earth : that is, with an uplifted hand the priest says, I 
absolve thee from thy sins; and from that very moment, the 
sinner is pardoned for all eternity, Again they say, we grant 
those indulgences, for sin, that we trust God has already pardon- 
ed. 

And yet, these sins must be pardoned, before the indulgence 
can be granted. And now that the reader may be helped to see 
the contradiction, of the above statement, we shall ask the fol- 
lowing questions ; they say, first the sin must be pardoned be- 
fore they can grant a remittance by indulgences. 

If the sin must be pardoned before they can remit the tem- 
poral punishment, why do they say, that they are granted for 
sins they trust God has forgiven? and if they must be par- 
doned, before remitted, why do they need to be in doubt as to 
whether they are forgiven, or not? and again, if they have the 
power to forgive sins in the place of God, they would have no 
right to say as they do, we trust God has forgiven them. 
The reader will see that there is a plain contradiction in these 
two statements of this vile person ; and will comprehend very 
readily the lying wonders and blasphemies, which the Bible 
speaks of upon the beasts. 



502. CREATION AND FORMATION. 

And yet we are not fully satisfied; for we are laboring to 
enlighten our readers, so they may no longer grope their way 
in the dark ; and that you may know that we are asking you to 
love and serve a Saviour. That when He pardons sin, the pun- 
ishment of that sin, is also remitted. And not in part either j 
but a full and complete remittance, which the following scriptur- 
es will show : "For while Christ was washing his disciple's feet, 
He came to Peter, and in washing his feet, says unto him, He 
that is washed, nee^eth not save to wash his feet, but is clean 
every whit,"* (St. John. 13th Ch.) 

"And the very God of peace sanctify you, wholly;" "*and 
the blood of Jesus Christ His Son, cleanses us from all sin." 
(1st. John, 1st. Ch., 7th. vs.) "My litttle children, these things 
write I unto you, that ye sin not. And if any man sin, we have 
an advocate with tht Father, (not the priest, pope, or the 
blessed virgin, or an image, but) Jesus Christ the righteous: 
And he is the propitiation for our sins: and not for oars only, 
but also for the sins of the whole world." (1st. John, 2nd. Ch., 
l-2nd. vs.) 

Then it is Christ, and not the priest who is the mediator be- 
tween God and man ; For "There is therefore now no condemna- 
tion to them which are in Christ Jesus, who walk not after the 
flesh, but after the Spirit. For the law of the Spirit of life in 
Christ Jesus hath made me free from the law of sin and death. 
The Spirit itself beareth witness with our spirit, that we are the 
children of God: And if children, then heirs; heirs of God, and 
joint heirs with Christ;" (Bom., 8th. Ch., 1, 2, 16, I7th. vs.) 
"By the which will we are sanctified through the offering of the 
body of Jesus Christ once for all. For by one offering he hath 
perfected forever them that are sanctified. And their sins and 
iniquities will I remember no more. Now where remission of 
these is, there is no more offering for sin. (We need no indul- 
gences.) Having therefore, brethren, boldness to enter into the 
holiest by the blood of Jesus, (not the priest) By a new and liv- 
ing way, which he hath consecrated for us, (not the pope) 
through the vail, that is to say, his flesh ;" (Heb., 10th. Ch., 10, 
14, 17, 18, 19, 20eth. vs.) 

"Which hope we have as an anchor of the soul, both sure 



CREATION AND FORMATION. 503. 



and steadfast, and which entereth into that within the vail;" 
(Heb., 6th. Ch., I9th. vs.) No doubts there; no purgatory to 
fear ; but go right into the holiest ; W.hither the forerunner is 
for us entered, even Jesus,*" (Heb., 6th. Cb., 20eth. vs.) "Who 
is able to forgive us our tresspasses in full; and "Blotting out 
the handwriting of ordinances, * and took it out of the way, 
nailing it to the cross;" (Col., 2nd. Ch., 14th. vs.) 

And with these Bible facts before us, we are willing to be- 
lieve that the reader, though he may be reading with somewhat 
prejudice, will be willing to admit that he comprehends the real 
truth of those blasphemous, lying wonders of the beast; and 
that by them, millions are kept in darkness : yet we desire to 
call the readers mind to another of their lying and blasphemous, 
assertions ; that is, they claim that the priests' have the power 
to change the bread and wine into the real body and blood of 
Christ. Supposing this to be true, we want the reader to under- 
stand just how those priests serve their laity. First then we 
learn from the word of Grod that there is life, and forgivness of 
sins, only in Christ's blood. 

This now, being true, we also learn both by knowledge and 
experience; that after the priest has changed the bread and 
wine into the body and blood, they then give the members the 
bod}' to eat, and they themselves drink the blood. Now, what 
do we learn by this ? well, this is the substance of it ; the priest 
by drinking the blood gets all the life giving power, washes 
away their sins, and go straight to heaven, when they die : but 
the poor members live on the body, in this life, and at death, 
they go straight to the prison house of purgatory. But thanks 
be to G-od, this is another lying wonder of the beast. For we 
have better news for you than that ; they can not deprive you 
of that fountain of life, if they do claim such a power, and drink 
all the wine, in order that they may satisfy their own thirst, and 
gluttonness. 

For listen to Jesus, what he says about this ; "I am the way, the 
truth, and the life; *for he that cometh unto me I will in nowise 
cast out;" "*I am the root and the offspring of David, and the 
bright and morning star. And the Spirit and the bride say, 
come. And let him that heareth say, come. And let him that 



504. CREATION AND FORMATION. 



is athirst come. And whosoever will, let him take the water of 
life freely." (Rev. 22nd Oh. 16, 17th, vs.) 

We need no man to make this great change they speak of. 
Christ himself, has opened that fountain ; and no man can dry 
it up, or rob you of the privilege to partake; you are invited, 
and freely invited. 

Therefore, "stand fast in the liberty wherewith Christ hath 
made us free, and be not entangled again with the yoke of bon- 
dage.' 7 (Gal., 5th. Oh., 1st. vs.) And when they say, Lo here, 
or lo there is Christ, believe it not ; and when they bid you call 
them Father, call them not Father, for God is your Father in 
heaven. 

And now just one more point we wish to call your attention 
to, passing by many others that we could present, and that is, 
that those priests do not marry. And they will seldom let any 
catholic marry outside of their own church. And also they com- 
mand their members to abstain from eating meat on Friday, and 
Emberdays, with lent included. 

Now we do not want the reader to understand by this, that 
we are going to oppose true fasting ; this is not our aim. For 
we say, that this abstaining from meat on those days, and eating 
all that the appetite craves, of something else, is not fasting. 
But it is jusi one fulfillment of a portion of God's word, that re- 
fers to the teachings of the beast ; and that is this: "Now the 
Spirit speaketh expressly, that in the latter times some shall de- 
part from the faith, giving heed to seducing spirits, and doc- 
trines of devils; Speaking lies in hypocricy; having their con- 
science seared with a hot iron; Forbidding to marry, and com- 
manding to abstain from meats, which God hath created to be 
received with thanksgiving of them which believe and know the 
truth. For every creature of God is good, and nothing to be 
refused, if it be received with thanksgiving : For it is sanctified 
by the word of God and prayer." (lst.Tim., 4th. Ch., 1st. to 6th. 
vs.) The Saviour's prayer was for sanctification, as you find in 
John. 

But again we shall notice more scripture, that is being ful- 
filled in such false teachers. For Christ says to us, "That they 
are blind guides that strain at a gnat, and swallow a camel:" 



CREATION AND FORMATION. 505. 



(Matt. 23rd Ch. 24th vs.) And, "Professing themselves to be 
wise, they became fools, and changed the glory of the uncorrupti- 
ble God into an image made like to corruptible man, and four- 
footed beasts,* ect. (Eom. 1st Ch. 22, 23rd vs.) In whom the 
God of this, world hath blinded the minds of them which believe 
not, lest the light of the glorious gospel of Christ, who is the im- 
age of God, should shine unto them. (2nd Cor. 4th Ch. 4th vs.) 
"Wherein in time past ye walked according to the course of this 
w r orld, according to the prince of the power of the air, the spirit 
that now worketh in the children of disobedience :" (Eph. 2, Ch. 
2nd vs.) 

Therefore, "Beware lest any man spoil you through philos- 
ophy and vain deceit, after the tradition of men, after the rudi- 
ments of the world, and not after Christ. (Col. 2, Ch. 8, vs,) Let 
no man therefore judge you in meat, or in drink, or in respect 
of a holyday,* Let no man beguile you of youi reward in a vol- 
untary humility and worshipping of angles, intruding into those 
things which he hath not seen, vainly puffed up by his fleshly 
mind." (Col. 2, Ch. 16, 18th vs.) 

''Neither give heed to fables and endless genealogies, which 
minister questions, rather than godly edifying which is in faith : 
so do. Now the end of the commandment is charity out of a 
pure heart, (not in images,) and of a good conscience, and of 
faith unfeigned : From which some having swerved have turned 
aside unto vain jangling; desiring to be teachers of the law ; un- 
derstanding neither what they say, nor whereof they affirm. 
(1st Tim. 1, Ch. 4, 5, 6, 7th vs.) 

"And through covetness shall they with feigned words, 
make merchandise of you ; (that is by these datninable lying won- 
ders that we have presented, they will make merchandise of 
you, this beast will;) whose judgement now of a long time 
lingereth not, and their damnation slumbereth not." (2nd. 
Peter, 2nd. Ch., 3rd. vs.) "But these spake evil of those things 
which they know not: but what they know naturally, as brute 
beasts, in those things they corrupt themselves. Woe unto 
them ! for they have gone in the way of Cain, and ran greedily 
after the error cf Balaam for reward, and perished in the gain- 
saying of Core. 'Clouds they are without water.' Paging 



506. CREATION AND FORMATION. 



waves of the sea, foaming out their own shame ; wandering stars, 
to whom is reserved the blackness of darkness forever. These 
are murmurers,* walking after their own lusts ; and their mouths 
speaketh great swelling words, having men's persons in admira- 
tion (for what?) because of advantage." (Jude, commencing at 
10th. vs.) 

This is all done to make merchandise of you, as we so 
plainly have shown by their lying wonders; for *"the Spirit 
speaketh expressly, that in the latter times some shall depart 
from the faith, giving heed to seducing spirits, and doctrines of 
devils ; *having their conscience seared with a hot icon ; For- 
bidding to marry, and commanding to abstain from meats, which 
Gi-od hath created to be received with thanksgiving* For every 
creature of God is good, and nothing to be refused, if it be received 
with thanksgiving." (1st. Tim., 4th. Oh.) "*for in the last 
times, anti-Ohrists shall come; even now are they anti-Christs." 
(See 1st. John, 2nd. Ch., 18th. vs.) "But these, as natural brute 
beasts made to be taken and destroyed, speak evil of the things 
that they understand not; and shall utterly perish in their own 
corruption;" (2nd. Peter, 2nd. Ch., 12th. vs.) 

These are they thai creep in, and lead captive, silly woman, 
and who subvert whole houses, teaching things they ought not, 
for filthy lucre's sake." (See Titus, 1st Ch., 11th. vs.) Now 
having those lying and blasphemous wonders of the beast before 
us by their teachings, and thoroughly explored and condemned 
by the word of (xod, we think that it would be useless to bring 
before the reader any more scripture, to make any plainer our 
assertions upon this man-beast. For those we have given you, 
show you both his teachings, and his wickedness. And we will 
say further that all these false teachings, that the scripture 
warns us of, are taught and practiced by the Eoman Catholic 
Church, of w T hich w r e have given just a few. But in those few 
points is sufficient evidence of their falseness, and that they be- 
long to the beast, that John saw rise up out of the see, and the son 
of perdition, that Paul speaks of. And him and his see of animal 
magnetism, is the abomination of desolation, that Daniel proph- 
esied of. 

And from these few facts, we have the ample light that will 



CREATION AND FORMATION. 507. 



enable us to search out by scripture all the pertinacious teach- 
ings of this great beast. And also will enable us to see plainly 
all his connections; for this revelation of John's must, according 
to his own language, represent a man; as his number is the 
number of a man. 

And now as we have stated that the pope of Eorae is the 
head of this great beast, we wish to speak, before we enter out 
with our subject, upon the reality of John's revelation, whileon 
the isle of Patmos ; we wish to say to the catholic laity, and es- 
pecially to those that may read this work. For my experience 
of thirty years as a catholic has taught me just what prejudice 
surrounds every one of them. By the advantage taken of them 
by the superstitious teachings of priestism, in order to hold 
them in darkness. And we know the first thought of the catho- 
lic, when he sees the statements that we have made concerning 
the pope, as being the head of the great beast, will be that the 
author here is speaking against us, as well as the pope. But Oh 
dear catholic we do not want you to harbor such a thought ; while 
you, it may be, are held under the power of this great beast, 
just as we were ourself; and it is for this cause and reason, that 
we stop here to speak, and warn you of your surroundings: and 
with the deepest love, our heart flows out to you. 

For, in the statement of the beast, we referred to popery 
and priestism only, and not to the laity ; for it is them that we are 
clubing with the scripture, and not those that they coil them- 
selves around like a serpent does his prey, for to make merchan- 
dise of them, to gratify their own base apetite. 

Oh no, dear catholic member and servant of priestism, it is 
not you that we want to club ; but it is you that we love so much 
that if our life would save you from the power of this beast, 
which satan is united with, we would give it freely. 

Therefore, take us now as a friend, and stop right here, and 
with your own experience, see and acknowledge the truth of 
our warning, and thereby shake from you the mighty coil, and 
poison of death that has been spread as a net over you, as prey 
for the beast. 

We could not cherish one thought of hatred against you, for 
we are satisfied that you feel honest in your service to this beast, 



508. CREATION AND FORMATION. 



for we know that we did. And further we have friends that 
are following this same beast, and we know that they think they 
are honest ; yea more than a friend; a dear Mother; Oh ! how 
our heart aches when we think of her, and how earnest she was 
in teaching us the ways of the beast. 

From this fact, we have learned how we should sympathize 
with them ; ever having in our mind such a dear mother, we 
would be the last one that would say one thing against a delud- 
ed catholic. 

But on the other hand, with our heart full of love toward 
them, we warn them of their approaching danger, by saying, 
Turn ye, turn ye, for why will ye die? And heed not the howl- 
ing of the demon, that says to you, lo here is Christ, in the con- 
fession box, and whose workings are after the coming of satan, 
who would have you believe a lie, and be damned. But now 
come to Jesus, the author and finisher of our faith, and looking 
for that blessed hope, and the glorious appearing of our Saviour 
Jesus Christ. We love dear catholics ; therefore, we say to you 
be not decieved any longer. 

Hoping that we may be understood, we shall turn to where 
John saw the beast in reality, in regard to the cruel persecution 
that he placed upon all who, by chance, fell into his clutches. 
As the Word speaks, we shall speak; for we can not afford to 
leave its shadows and rays of light for a moment. Hence, cast- 
ing ourselves under its mighty arm of protection, relying upon 
its deep and crimson sea, with its beautiful flowing rivers with 
their bright and crystal waters, we shall endeavor to give all 
the light we can upon this point, regardless of the enemy of the 
soul. 

As we have said, John's vision was real to him as far as per- 
secution was concerned ; but that we may get all, we shall go 
back to a period in Christ's mission, and come on forward with 
this persecuting power: and we trust the reader will be benefit- 
ed far beyond our expectation ; for it is God alone that can 
make any means of instruction profitable. 

Hence, looking to God, the Father and the Lord Jesus 
Christ, and his Word, in whom dwells all the fullness of love. 
And bearing in mind the lesson upon the false teachings of the 



CREATION AND FORMATION. 509. 



catholic church, that we have passed through, we once more turn 
our hearts, minds, and eyes to the spot where Christ, after brak- 
ing the bands of death by rising triumphantly the third day ov- 
er death, hell and the grave; and commisions his apostles to go 
forth into the world ; and then, after promising them that He in 
some future time would return, took his flight into the heaven 
of heavens. And then comes the promise of the holy Spirit uprn 
them on the day of Pentecost. And under Christ as their cap- 
tain, they go forth into the world as they are commanded. And 
no sooner than the apostles begin to preach Christ, and Him 
crucified, than thousands cry out, what shall we do to be 
saved ? and by the power of God, hundreds were added to the 
number of Christ's followers. 

This was too much for satan ; that is, for him to stand and 
look on, and see God reaping a grand and glorious harvest of 
souls; both Gentiles and Jews now since Christ's death; but 
what was he to do ? for Christ had bound him and cast him out 
of the Gentile, and then turned him loose into space. There 
was just one thing left for him to do; and that was to persuade 
the one that had the greatest knowledge of the power of the 
Egyptian see, to believe that by persecuting and destroying the 
true followers of Christ, and then he (this beastly man,) himself 
claim their title seat and place; then he could with the power 
that satan would grant him, claim to be as God, sitting in the 
seat of God : with this great enticement, the beast rises up out 
of this see, and his work of destruction, once commenced, it 
goes on ; and the apostles and followers of Christ are persecuted, 
but not forsaken; they are made a reproach ; they are cruel y 
treated ; they are imprisoned ; they are mocked and scourged; 
they are stoned; they fall victims to a martyr's grave, in every 
manner, by the hands of this cruel sea monster, the beast, whose 
workings are after satan. 

At length, Ave find that Peter comes to Eome, the seat of 
this great power, and suffers martyrdom in one of the most cruel 
and horrid manners; with his head downward he dies upon the 
cross, by the hand of this see monster. But the blood of Stephen 
and Peter, was not enough to slack his thirst; he must be Lord 
of all ; so on he goes with his intentions of havoc and cruelty, 



510. CREATTON AND FORMATION. 

among the followers of Christ. One after another he takes the 
apostles; tens after tens, and thousands after thousands of the 
disciples voice he silences in death. And at last, we also 
see the apostle of the Gentiles, make his arival at Kome, the 
seat of the beast; but, he too, like Peter, must fall a victom of 
death, at the hands of this great beast. And now just one word 
before going farther; we think if ever the beast had joy for a 
moment, it was when he could look upon the two great leaders 
of the apostles, as victoms of death, by his own hands; for we 
think just at that time he would say, now I, am God-and Lord 
of all. Now, all that remains to be done, is for me to claim the 
chair of Peter, and set myself in the temple of God, as God. 
And no sooner said than done; but not as he expected though; 
for God looks down upon the very intentions of this great beast, 
long before he puts them in force or practice. 

Hence, we think in order to over-rule those black inten- 
tions, he sufferes the beast to sprinkle his own seat with the 
blood of those precious ones of Christ, that their blood at all 
times would be a check upon his power, so that in the many a- 
ges to come, when his arm of persecution was reaching far and 
wide, he would oftimcs have to return and fight with the cry of 
the blood of the saints, that he had sprinkled upon his own seat, 
and by it, had taktm possession of the earthly temple of God; 
and then claimed to be the head of the Church, the Yicar of 
Christ, and with a loud voice cries out! I have the chair of 
Peter; the very chair that Peter sat on, now holds me! and I, 
am now his true successor, and any one that wants their sins 
forgiven, just come to me, and fall down at my feet, and confess 
all that you have done, and I will forgive them, in the place of 
God : I will do what Christ would do if he was on earth. But 
he is not here, and I am now in his place. 

Hence, you must come to me, if you want them forgiven. 
And now to look again at his intentions and murderous work, 
and hear him say, all that do not come willingly, I will send the 
sword of death in the hands of my ready murderers for them; 
for all must now bow to me. Such was the evidence set forth 
by this cruel monster at Eome, that claimes to be the true suc- 
cessor of St. Peter. But we ask, did Peter, that blessed apostle, 



CKiflATlUN AND FORMATION. 511. 



have any desire to eruely take the life of any one, or did any of 
his brethren, or Christ, desire the same? 

We answer, no. But they give their lives that others might 
live; but this false beastly man thirsts for the blood of all that 
oppose him or his cause ; and he hunts them, as a lion does his 
prey, and as a fox in the night. And on he comes with his cru- 
elty from place to place, and from country to country, until al- 
most the entire world is under his control; And while the hand 
of this beast is hunting nook and corner for Christ's children, 
they are fulfilling His Word; that is, "When they persecute you 
in one city, flee ye to another." (Matt., 10th. Ch., 23rd. vs.) 
"for ye shall be hated of all men for my name sake ; but he that 
endureth to the end, shall be saved." (22nd. vs.) And we say, 
so it was, at the death of the apostles at Rome. The stormy 
times of persecution were covering the land in many places; 
the christians falling on all sides by this power; and this too was 
only a fulfillment of God's Word : "*and the same horn shall 
make war with theni.~ *and shall wear out the saints.*" (Dan., 
7th. Ch., 21-25th. vs.) And Christ's Word, that he spoke to his 
disciples, was also fulfilled, in this language: "For many shall 
come in my name, saying, I am Christ; and shall decieve many. 
But take heed to yourselves : for they shall deliver you up to 
councils; and in the synagogues ye shall be beaten:*" (Mark, 
13th. Ch., 6-9th. vs.) 

All of which was being fulfilled in these days of persecution • 
for no sooner was the apostle put to death at Rome, than there 
proceeded a decree from this beastly man, that all his evil inten- 
tions must be complied with, and any one who is to be found, 
that refuses to come and bow down at his feet in humbleness, or 
at least, to his co-workers, and there confess him to be as the 
Christ, and pray for his intentions, must be put to death : but 
the true lovers of Christ, would rather suffer death, than to be- 
come partakers of the abominable idolitry of this man and his 
mass. 

Hence, they were hunted as the partridge. Rome was search- 
ed high and low for them. And all that fell into the hands of 
this tyrant, were delt with in the most cruel manner; and death 
only could relieve them of their pain and suffering. 



512. CREATION AMD FORMATION. 



And a certain witness, speaking upon this point says, that 
it was horrible to behold ! Mothers were torn from their shriek- 
ing little infants, and tied to ihe stake! and there with a slow 
torture burned to death ! O to hear them with their last breath, 
yield with a faint voice to God, and pray for their helpless or- 
phant children, who was to meet the same fate, in a short time. 
Mothers and children were separated by this cruel hand for a 
little while, but God will gather them home together, for all 
eternity. 

Husband and wife were separated in the same manner, and 
are gathered home by the Lord, to part no more; and in this way, 
the beast supposed he had driven from the borders of Rome, all 
the true followers of the Lord Jesue. And upon such reasonings 
he could well say, that he was Lord of all, and the true success- 
or of St. Peter ; and considers within himself, that whatever 
penance he sees fit to lay upon his laity, they must heed and 
obey. And yet while he feels that Rome is freed of all true 
children of God, and that all are under his control, he is not sat- 
isfied: he fears there may have some one escaped his clutches. 
And true there were : he sends oat his bloodhounds in pursuit, 
so if there had been one escaped, the trail of that one might be 
discovered, and the fleeing one run down, and the blood of that 
one taken, to satisfy his thirsty ambition. Again we say it is 
true while the beast was gloating over the blood of many a life 
in Rome, there were others obeying the command of God, or 
his Christ, that is if they persecute you in one city, flee ye to an- 
other. And if we only could, now for a moment look upon the 
little company of disciples of Jesns, as they take up their jour- 
ney in flight. 

Behold them in the dead and silent hours of night ; when ail 
earth is supposed to be wrapedin slumber. Father, and mother 
pressing their little infant close to their breast ; brothers, and 
sisters, wives and husbands, all in a little group, banded together 
in one bond of perfect christian love. With bated breath, and 
cautious step, they leave Rome, and their homes, and once hap- 
py firesides, not knowing whither they go. And all that was 
for them to see in front of them was sorrow, toil, hardships, and 
perhaps starvation. Behind them was to submit to the mass, or 



CREATION AND FORMATION. 513. 



else it was pain and death • and in such a direful moment, the 
blessed words of Christ would, burst forth upon their memory : 
"Take up thy cross, and follow me; for he that does not forsake 
all for my sake, is not worthy of me. For he that gives his life 
for my sake, shall find it ; for he that will live godly in Christ 
Jesus shall suffer persecution ; and he that endures to the end, 
the same shall be saved." 

And with those touching words of Jesus, on they go over 
hill and valley, plain and mountain, until wearied and famished, 
tired and worn out, they halt ; and by some cooling brook they 
build themselves a fire, and they all gather round it in a circle, 
with wearied limbs and aching hearts, and with their minds 
freshed momentarily, with their night and days toil, that they 
had passed over. Also by their present circumstance, they could 
not help but remember the visit Jesus paid to his disciples, at the 
sea of Galilee, where he had in waiting, a fire of coals, and plenty of 
fish to satisfy their hunger. It was their duty as christians, to suff- 
er for him, as he had suffered so much for them. This they did, 
in the manner above stated ; and in their obedience, Christ did 
not forsake them. He was with them in spirit and in truth • He 
helped to bear their sufferings, and soothed their pain. While 
it is true that those early christians were driven from their 
earthly homes that had sheltered them from the storms of win- 
ter, and had nothing but the star lit heavens for their cov- 
ering, and the cold earth for their pillow, relying upon the prom- 
ise of God. 

That, "A man shall be a hiding place from the wind, a cov- 
ert from the tempest ; as rivers of water in a dry place, as the 
shadow of a great rock in a weary land." (Isaiah, 32nd. Ch., 
2nd vs.) They were not alone. The exiles were sheltered by 
the man-Christ, as the shadow of a great rock in a weary land. 
While they were worn out from the hardships of the day, with 
tired bodies and sore feet from the many miles that they had 
traveled, around a little camp fire they lie down to rest- and 
while they refresh themselves with a little sleep upon that bar- 
ren spot, Jesus keeps the watch. For well does Jesus know, the 
forward march, of the see-monster that is to hunt them down. 
For on he conies like an avalanch, carrying destruction and 



514. CREATION AJND FORMATION. 

death with him. Thirsting for more blood, as the lion for its 
prey. His hands still red, and smoking with the blood of the 
martyrs atEome. On, and on tiny come, capturing city after 
city, kingdom, after kingdom. Jesus ever watching over his 
loved ones, leading them on and on, until, at last they reach the 
spot, which God had prepared for them in the valleys of Peid- 
mount, as an asylum of safty for the time being, which lie amidst 
the Alpine Mountains. A. spot selected and prepared by God as 
a protection for his people. That in them, there might be kept 
the sacred love of Jesus Christ ever burning brighter and bright- 
er within their noble hearts; and to shield them, for a while, 
from the storms of the persecuting power, so that his written 
word might be kept free from the power of superstition, oppress- 
ion, bigotry, and misrule, that presented the leading features of 
thesocalled church. 

But never could these baneful foes, preserve in simplicity 
and purity, the word and faith once delivered unto the saints. 
Hence this preservation was only kept by the power of God; 
exercised through those chosen people that had all through the 
stormiest times, kept themselves free from the arts of satan. 
And as the Hebrews of old, they went from place to place, and 
from city to city, until they found safety for a while, in the 
spot above named. For when they were hunted as the partridge 
on the mountain, and stigmatized as heretics, and dislodged from 
the shelter of one home or valley, they would retreat to the se- 
quested bosom of some other, until we find these Christ-loving, 
God-fearing, and persecuted christians, by the Koman Cath- 
olic church, in the valleys above named. The valleys of Peid- 
mount, to where also it is claimed by historians, "That Christ- 
ianity withdrew." It is said to be a tract of land, situated at 
the foot of the Alps, which is an immense range of mountains, 
which divides Italy, from France, Switzerland, and other coun- 
tries: this scope does not consist of one valley alone, but it con- 
sists of a number of beautiful valleys, embosomed in mountains, 
which are again encircled by other mountains; which displays 
in it's varied scenery, in a most striking contrast, all the beauty 
of Eden, with lakes of ice, and mountains, covered with perpet- 
ual snow, and was so well fortfied 03^ nature, which has so mul- 



CREATION AND FORMATION. 515. 



tipJied her bulwarks along her passages of rocky rivers, forests, 
and precipices. So much so, that we cannot help saying, that 
the allwise Creator had from the beginning, designed that place 
as a strong fort to preserve some estamable jewel, and wherein 
to save or reserve many thousand souls, who should not bow 
the knee unto the image Baal ; for in this place is where we find 
the true lover of Christ, who are called heretics by the pope and 
priesthood, who were the persecutors of those christians. And 
we wish to say right here, that there were many catholics in 
those dark ages of persecution, as well as in all ages of their 
supremecy, that exceedingly disapproved of the cruel measures 
adopted and practiced, by the priesthood in regard to those 
true christians of Christ; for those God fearing people were 
hated by the monks and clergymen of the Eoman Catholic 
church. 

And so that we may know how generous was the sympathy 
felt by many a noble hearted catholic, for the wrongs and suf- 
ferings perpetrated upon the early christians by the pope. We 
shall give you the language of one of their own members, say- 
ing. "Their heresy excepted, they generally live a purer life, 
than other chsistians (catholics) for in their morals and lives, 
they are perfect, irreprehensible, and without reproach among 
men ; and they are true in words, generous in brotherly love: 
but their faith is incorrigible, and vile, as I have shown in my 
treaties." 

Yes these poor suffering hunted christians, were acknowledg- 
ed to be perfect by their foes, in all their ways and manners. 
But in their love for Jesus, they were condemned by their 
enemies; and their faith pronounced incorrigible and vile; and 
because it endangered priest-craft, it must be over come, and it's 
influence done away with ; and the same priests that we have re- 
ferred you to, say, that "these heretics are known by their man- 
ners and conversation, for they are orderly, and modest in their 
behavior, and deportment; they avoid the very appearance of 
pride in their dress, and they are chast, temperate, and sober; 
they curb their temper, and seek not to gain riches." Now, 
from this you will plainly see, that from the enemies own lan- 
guage, that the herecies (the name assigned unto this people by 



516. CREATfON AND FORMATION. 



the pope,) was the faith and belief they had in God's Word, and 
its divine teachings that was given unto them, sealed and sanc- 
tified by the blood of the Lord Jesus Christ himself, and which 
was the sole cause of their contempt to so many ceremonies, and 
practices that belong to the Bo man Catholic church. And by 
this contempt of theirs to the pope, they have confirmed all our 
former statements; for they claimed that the mass signified noth- 
ing; and that the apostles knew nothing of such a custom, and 
that whatever was preached without scripture proof was no 
better than fables. 

And that they would neither kiss the altar, the priests 
hands, or the popes feet: They placed no value in absolution, 
saying, none could forgive sins but God, and his Christ. And 
they gave no credit to the legends of the saints; and also despi- 
sed their mock miracles, and also their relics; and 1hey abhor- 
red and dreaded all dedications and benedictions of candles, 
ashes, oil, fire, salt, and water. They contended, that Christ 
never gave to his disciples rockets, or miters. 

And they persuaded people not to go on pilgrimages, and 
denied the existance of a purgatory ; and considered that one 
prayer, in the spirit of Christ, was far better than the ringing of 
ten-thousand bells, or even the mass itself. And declared that 
they saw no efficacy in the priestly vestments, altars, ornaments, 
palls, corporals, chalices, and pastilles: and that the very pres- 
ence of images in the church were idolatrous. And that every 
true heart and mind must say such things are the fruits of the 
beast. 

And they are only gotten up to satisfy the lusts of the pre- 
lators. And aside from these objections, which the christians 
had to popery, there was another great reason why the beast 
(or pope) hated this people, and that was, that they could repeat 
the greater part of the Bible by heart, especially when they would 
be attacked py their enemies in combat of arguement. And by 
such knowledge of the Word of God, they were as a city set on a 
hill. And this is the reason why they became so offensive to 
the pope, (or beast.) And why it was that they were not always 
secure amidst the valleys of the Alps. For while it was true, 
that for a season, quietude rested upon the christians of the val- 



CREATION AND FORMATION. 517. 



leys, and the hand of persecution was stayed for a day. But the 
time came again, when nothing but another great sacrifice of life 
was determined upon the christians by the beast. That is, the 
pope- determined to hunt down those loved ones of Jesus, 
who had been cleansed by his blood. He drives them 
from place to place, which was the planting of the 
cross; and the sheding of their blood, became the silent wit- 
ness against their oppressors. 

And thus it was with the christians of the valley, after their 
quietude had been ended in another hard stuggle for life, with 
their enemy, after he had made his appearance in their midst ; 
for he swoops down upon them like a mighty flood. These good 
people were already under the political power, but while the y 
were under the influence of the beast that far, they would con- 
tend earnestly for the faith that was once delivered to the saints, 
so thai Grod's written Word might be kept free from all the per- 
tinacious teachings of the pope, and show their faithfulness to 
God. 

And this is the reason why they were aroused from their 
dreams of peace by the doleful sound of the tread of horses feet 
in the far off distance, upon the passway that leads from Eome 
to the valleys. This sound echoed in upon them,, when their 
comforts and enjoyments of a sweet and happy home were in 
full bloom. And it was in this pleasant and happy state in a 
family circle, that those christians of the valleys, were found by 
their antagonists. The sudden, peculiar and unexpected sound 
of the tramping of horses, soon followed by many hoarse voices, 
struck terror to the very souls of those humble people. And 
well it might, for late on that December night, they were encir- 
cled by a powerful Eoman army; and that army had brought 
with them the heart-rending sentence from the pope, command- 
ing all the inhabitants of the valleys, who believed in, or pro- 
fessed the truth of those quiet heretics, must withdraw them- 
selves from the towns and vilages within three days, under the 
penalty of death. Has such a tyranical power as this, got the 
spirit of Christ? or could it be the mother church ? 

We answer no. For just behold the loved ones of Christ, 
under this sentence at the end of three day r s, as we see them 



518. CREATTON AND FORMATION. 

in little bands, as they leave their firesides, and seek safety up- 
on the sides of the ice clad mountains of the Alps. For this 
was the only refuge at hand. The next sentence of this cruel 
monster was, if those pias christians did not agree to become 
catholics within twenty days, he (the pope,) would banish them 
forever from their homes, and their comforts of life, with all of 
their possessions, and start upon their march over the mountains 
covered with snow and ice, to find shelter in some far distant 
place. 

And even then, they were not free from the decree of the 
pope; for he further stated, that it mattered not where they 
went, the mass must be celebrated by them ; and that if any one 
was found among them, teaching otherwise, and dissuading 
any relative from becoming a catholic, they should be put to 
death. The reader might wonder why it was, that the pope 
would allow such a decree to leave him ; but this is just what the 
Bible says, in answer to those questions, upon this beastly man, 
as it is recorded in Eevelation, 13th. Ch., 6, 7, 8th. vs. "And 
he opened his mouth in blasphemy against God, to blaspheme 
his name, and his tabernacle, and them that dwell in heaven. 
And it was given unto him to make war with the saints, and to 
overcome them : and power was given him over all kindreds, 
and tongues, and nations. And all that dwell upon the earth 
shall worship him, whose names are not written in the book of 
life of the Lamb slain from the foundation of the world." 
Again we shall add, that it was because those loved ones would 
not receive the mark of the beast, "And he had power to give 
life unto the image of the beast, that the image of the beast 
should both speak, and cause that as many as would not worship 
the image of the beast should be killed. And he causeth all, 
both small and great, rich and poor, free and bond, to receive a 
mark in their right hand, or in their foreheads ;" (Eev., 13th. Ch., 
15, 16th. vs.) 

And again we say it was because their craft was in danger, 
and the money making scheme of the pope was confronted with 
a downfall. (The great Goddess, Diana endangered. See Acts, 
19th. Ch.) Paul's life was endangered, for the same reason, that 
this great see monster endangered the loved ones of Jesus; and 



CREATION AND FORMATION. 519. 



it was by the faith that these christians had in Christ, that en- 
dangered the pope's hypocricy, and caused him to send out the 
decree of death upon them, that would not receive the mark. 
And from this fact, we can readily comprehend that it was 
no wonder, that the unexpected sound of this mighty army 
struck terror to the hearts of those persecuted christians of the 
valley. And so we find, that when those twenty days had ex- 
pired, they then found that their time was lost in begging and 
pleading in tones of pity, to the pope for mercy. 

But mercy could not come from one that had no mercy. 
Hence, instead of mercy at the end of twenty days, the voice came 
again to them, (the mass, banishment or death;) and even in 
banishment, the mass must follow them wherever they go. 
Hence, to escape this deadly poison to the christian soul, would 
be almost impossible. For at that time, nearly all the popula- 
ted world was under the control of this beast: so appearantly, 
escape was cut off. And to the natural man, this would be evi- 
dence that the pope was right. For even at this present time, 
they use the argument, that he is right; because he has the larg- 
est number of members, and that he is the richest, and has the 
largest dominion. And true if this would argue anything on 
the side of right, then it would have been evidence for him in 
those early days, as well as it would be now. But after we 
have weighed these arguments in the scales of divine justice, we 
will find them on the other side, coinciding with the prophecy 
upon the beast, in this language : "And I saw one of his heads 
as it were wounded to death ; and his deadly wound was healed : 
and all the world wondered after the beast. And they worship- 
ped the dragon which gave power unto the beast: and they 
worshipped the beast, saying, Who is like unto the beast? who 
is able to make war with him ? (Eev. 13th Ch., 3-4th vs.) 

"But in his estate shall he honour the God of forces: and a 
god whom his fathers knew not shall he honour with gold, and 
silver, and with precious stones, and pleasant things. Thus 
shall he do in the most strong holds with a strange god, whom 
he shall acknowledge and increase with glory: and he shall 
cause them to rale over many, and shall divide the land for 
gain." (Dan. 11th Ch., 38-39th vs.) 



520. CREATION AND FORMATION. 

Dear reader is this not sufficient proof, teaching us that 
this kingly pope was only fulfilling these prophecies, in the valley 
of the Alps, and has been ever since: and will be untill his bull- 
warks in riches, and his number increased until they are used 
for a defense against the truth, and in the place of the truth. 
But we say again, after their pernicious teaching is weighed by 
the words of Christ, which sayeth, "enter ye in at the strait gate : 
for wide is the gate, and broad is the way, that leadeth to des- 
truction, and many there be which go in thereat: (Matt. 7th Ch. 
13, 14th vs.) 

They will be found lacking; and in this way we find those 
arguments that are presented by the beast, to be upon a founda- 
tion of corruption ; which is to b^ taken at the proper time and 
destroyed, to receive their just recompense of reward, for the 
murderous decree that they placed upon those humble christians 
of the valleys ; who at the end of the decree of twenty days 
grace, that was given them to become catholics, had no alterna- 
tive but the mass ; or banishment from home, or death. Find- 
ing themselves driven out in mid winter upon the mountain 
sides that over-looked their beautiful homes that lie in the val- 
leys beneath, without a sign of shelter in reach ; and for them 
to return to their homes, it was death either in body, or in spirit : 
for to yield to the mass, wa.s a spiritual death that never died, 
and for to oppose the mass, it was a natural death. 

Hence, the only comfort that they could find was in flight; 
running the risk of perishing in the ice and snow. Driven as 
they were from their homes, and their comforts, to be exposed 
to peril, hunger and nakedness. But this they choose rather 
than the mass ; for the sake of their souls and the gospel of the 
Lord Jesus Christ. For to do otherwise, would be to abjure 
God. 

Therefore, unhesitatingly, they went forth from their homes, 
cottages, vineyards, and their fields, not knowing where they 
were going, or what would be the end of their trials. But they 
were determined to go forth, like the Israelites of old, of whom 
the world was not worthy; "they wandered in deserts, and in 
mountains; and others had trials of cruel mockings and scourges, 
yea, moreover of bonds and imprisonment; they were stoned 5 



CREATION AND FORMATION. 521. 



they were sawn asunder, were tempted, were slain with the 
sword, being destitute, afflicted, tormented. Not excepting deliv- 
erance at the hand of this beast, that they might obtain a better 
resurrection." (See Heb., 11th. Ch., 35th. to 39th. vs.) 

Therefore, wives and children, little infants, aged parents, 
the halt, the lame, the blind, and the delicate female, and even 
the new born babe, all must take up their march in the silent 
hour of despair, and all for the love they had for Jesus. And 
these troubles and afflictions are the beginning of sorrows ; ju^t 
the things that Jesus warned his people of that should come. 
(See Matt., 24th. Ch.,8th. to 13th. vs., Mark, 13th. Ch. and Luke, 
21st. Ch.) In these scriptures you find the same warning; and 
the fulfillment of these things were coming to pass from the 
death of Christ up to where we find his loved ones abandoning 
their happy homes in the dead of winter; and only can be com- 
pletely fulfilled at His second coming. 

Wherefore, We say with all candor, that the sufferings of 
those harmless people of the valleys, was only the beginning of 
sorrows; for hardly had the women and children quitted their 
once peaceful and cherished, homes than a licentious, licensed, pre- 
latical mob broke in upon those villages of the valleys; and after 
a few days of pretended zeal, to convert those who had hazard- 
ed their lives by remaining behind the rest of the fleeing christ- 
ians, in order that they might, if possible, protect the property 
and homes of their fleeing loved ones. 

And, those christians were willing to mik3 unto their 
powerful foe, any earthly sacrifice, to have a reconciliation ; yet 
they met the demand of that same foe, (which demand was, that 
they should forsake their faith and become catholics ;) 
with a stuborn resistance to all papistical persuasions ; 
and this beastly power, seeing his collusive, collusion frustrated 
by these faithful ones, who resisted his demands of the assignment 
of their faith, "which is the anchor to the soul, sure and stead- 
fast;" and when the beast listens unto their last solemn confor- 
mation in behalf of the faith of their blessed animator; he sends 
his Eoman army in upon them to rob, burn, and raise to the 
foundation, the beautiful cottages of those persecuted ones, 
whicb was done in his name, and then slew with ferocious cruel 



520. CREATION AND FORMATION. 

ty, the young men and fathers, who had stayed behind with the 
thought of begging sufficient mercy from the tyrant in their 
weakness, to protect the homes of their families and 
friends, that were perishing amid rain and snow; and when 
torture and the stake was not sufficient weapons to satisfy the 
gloatings of this blood thirsty see monster, he had in one un- 
distinguished massacre, death poured upon them on every side; 
turning that once beautiful valley into a shapeless and monoto- 
nous scane of melancoly ruin. 

But they would rather submit themselves to such torture 
and cruelty, than deny for a moment the truth of the 
Bible, or deny their faith in Christ; and would in spite of all 
opposition, claim that the body of Christ was in heaven; and 
that the mass was idolatrous; nor had they so learned Christ as 
to shrink from suffering for him : the one who had for their 
sakes, "given his back to the smiters, and his sacred cheek to 
them that spit upon it, his hands and his feet to be nailed to the 
cross;' 7 and he was an example of suffering for them to follow 
in all circumstances and conditions of life, and in death; and 
had told them, "all that would live godly in Christ Jesus, must 
suffer persecutions ; and if they would not suffer persecution, 
then they were not sons, but bastards ;'' and so was he worshipp- 
ed and adored by them with such love and truth, that smiled at 
martyrdom, and with a devotion that sought to seal its testamo- 
ny in fire. 

And in this they would choose death rather than life; that 
is, if that life had to be purchased by the acknowledgment of the 
doctrines of the pope ; or to profess beliefs or intents that 
would rob Jesus of his glory. And yet, as a mother's love for 
her child, they had the tenderest sympathy for humanity; and 
even their hearts went out toward their deadliest foe with the 
kindest affection. And it was with just such love, they met 
the wolf; even as the parent ewe meets the danger of her bleat- 
ing lamb; the wolf (the apostate church) which had armed itself 
with power, that no church on earth was ever authorized to 
wield by the almighty God or his Christ. And while havocand 
slaughter through this apostate church, reigned in the valleys 
among those that had stayed behind, and bigotry and supersti- 



CREATION AND FORMATION. 523. 



tion and priestisrn was appeasing their appetite and thirst by 
the precious blood of their victims ; and was dividing the spoils ; 
the sufferings of those, who had taken flight over the ice clad 
mountain, was beyond comprehension, and too terrible for lan- 
guage to express. Bat the same spirit that gloried in the cross, 
and that rankled in the bosom of those that were facing death in 
the valleys, brightly glowed in the hearts of those who met it 
in the natural storm and tempest of mid winter upon the moun- 
tains. And with a last look upon the homes that were once so 
bright and cheerful, now lay in ruin and ashes ; and from 
this last sight, they could readily judge the fate of those loved 
ones left behind. And now judging from the depth of snow, and 
the chilling winds of the Alps, their journey before them was 
hardly less cheering; for it appeared that in either way, it was 
death, if not to all, to many of them; but in the spirit of Christ, 
the first few days of the exiles was spent in prayer. 

And fervent was the cry from the hearts of those shelterless 
people, when their eyes would see by day the smoke of their 
burning homes, or lighting the heavens by night with their 
blazing fires ; fervent, we say was the cry ! not for vengence, 
but for mercy; for they were not so taught by their Eedeemer 
to avenge their wrongs upon their enemies; but their prayer 
was, "how long, O! Lord, holy, just and true, wilt thou not pitty 
thy afflicted people, and spare them,'* And bring to repentance 
the enemy of Christ; and at other times they were found trying 
to cheer each other by the future hope of glory ; that by endur- 
ing unto the end, they would possess in the bright and happy 
land beyond, where stormes and persecution could not reach 
them, and where they could clasp glad hands, with those that 
had gone on before, and with many comforting and cheering 
words did they encourage one another; and offtimes the strong 
language of the apostle Paul, would burst forth from their hearts ; 
that is, "that we are fully persuaded that neither death, nor 
life, nor angels, nor principalities, nor powers, nor things pres- 
ent, nor things to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the love of God, which 
is in Christ Jusus our Lord ;" and with such a zeal for him who 
is the giver of all good, and with such determinations of obej^- 



524. CREATION AND FORMATION. 



ing his commands, and with that Holy Spirit in their bosom as 
their comforter, many of them was hurried upon the Alps 
mountains, from fatigue, starvation, and cold : while the others 
made safe their retreat to the valleys beyond : So that by the 
sprinkling of the blood of those martyrs, and the persecution of 
the christians, by driving them from place to place, so that the 
glorious cross of the crucified One, might appear in a new won- 
der. 

For, we find that when the gospel had been carried across 
the Alps, by these noble christians, and had been triumphantly 
planted in Dauphiny, Province and Pyrinees, the persecuting 
hand in such a dreadful maner, was partially staid : for the strong 
appetite of bigotry, superstition and priestcraft, had been for a 
time appeased upon the martyrs of the valleys ; and they rested for 
a time, with the thought in their minds that now the whole world 
was subject unto them. But while feasting their minds upon 
being Lord, of Lords, and King, of Kings, behold ! a new won- 
der bursts forth, in front and on all sides of the Apostate church ; 
for while the true lovers of Christ had fell victoms to the most 
cruel torture, and suffering death in every horrible manner, be- 
hold their very blood, becomes the seed from which innumerable 
christians sprang up all over the land; hundreds, yea, thousands 
now declare themselves to be the followers of Jesus Christ, the 
despised and crucified Jesus; and that the teachings of the apos- 
tles were true and divine. 

Ah, if the apostate church would have known that the very 
blood of those that they called heretics, whose lives they had 
feasted upon in their death, would become a death stroke to that 
great power, or would be the cause for the fulfillment of a por- 
tion of John's vision of the beast, that reads thus : "and I saw 
one of his heads, as it were wounded to death;" but little did 
they dream that the spilling of the blood of those loved ones was 
planting the true seed of faith from Jeausalem unto the ends of 
earth, that would send forth millions of true christians, that 
would bitterly oppose their idolatry and witchcraft ; and which 
would be a deadly wound upon their tyrannical power of the 
apostate church. For if they had realized this fact, they would 
never have sprinkled the very seat of this bold power with the 



CREATION AND FORMATION. 525. 



blood of the apostles. And at the close of these three-hundred 
years of rapine and cruelty, they were made to feel this fact, by 
the very fruits that sprang from the seed that they planted from 
the lives of those martyrs. Wherefore they saw to persecute 
further in that way, would be an entire annihilation of this great 
see of lying wonders, that they had under their control. 

Hence, there must be other measures adopted, and means 
used, to deceive, and delude those uprising thousands, that pro- 
fess the faith of Christ ; the faith they tried hard for many long 
years to destroy by murderous means (which was the means of 
spreading the gospel of the Lord and Savior Jesus Christ.) And 
the farther and wider the gospel was spread, the more come un- 
der its influence; and the farther and wider apart the christians 
were driven by the tyrants hand, just that much broader^ was 
their influence ; which brought many souls to Christ. But we 
find that this is just what God says in his Word; "That no chas- 
tening for the present seems joyous, but afterwards it yields the 
blessed fruit of righteousness. " And which affords us great 
pleasure that we have God's divine Word to hold us up in all 
our assersions; and now we have placed before you the man- 
pope, as the great beast, and his co-workers as the number, as- 
signed to him in revelation. And all the prophecies of the proph- 
ets, coincide with those assigned to the beast. 

Hence, we feel justified in asserting that he is the beast al- 
luded to in the scriptures ; and further state, that as we have 
followed him by his dastardly deeds, from the time of his rising 
out of the see until he receives his deadly wound that John spoke 
of, that is, by the uprising of true lovers of Christ all over the 
land : and before we proceed any farther, it may be well for us 
to express some thought, in regard to what others have said up- 
on this point, for some will tell you that this great power, felt 
his deadly wound when the kingdom of the Eoman Empire was 
divided into two divisions, called the east and west; but others 
will tell you that it looks very reasonable that it was when the 
reffermation, was under Constantine the great. But to these 
and all other simular suppositions, we answer no. For the 
Word of God will not bear them up in such points for the deadly 
wound ; and for this reason, we have answered in the 



526. CREATION AND FORMATION, 



negative. 

And we again repeat our assertion, that this deadly wound 
of the beast was received only when they saw the fruit of their 
persecution spreading over the land like raging fire, by the pro- 
fessing thousands of the faith and of the blood bought gospel of 
the Lord and Saviour Jesus Christ. This was the cause that made 
this dark power fear and quake, and rock to and fro ; for just such 
arguments, as constantine, and the dividing of the empire, is set 
forth in order that the lovers of God mignt not see the power 
that they were exercising over the beast, in destroying his pow- 
er by their influence ; and that his great persecuting power was 
stayed by their sincere faith in God. And in this, having gain- 
ed a footing once more, he feared they would go further, for they 
were, far yet from being safe. And the love of God that was 
flowing from heart to heart among these christians, was more 
harm to this power than was pleasant for him to endure ; and un- 
less there could be a check placed upon it, it would soon, with 
its wonderful progress, sweep the land of all superstition. And 
this would deprive the papistical church of all its honor, fame, 
power, and glory; and as all former tyrannical means that had 
been used by the beast, to suppress the faith of Christ, had only 
been the cause of its wonderful illumination. At that time then, 
they must use some other means ; and satan is never at a loss in 
deceitfulness to find means j and select from his body of the 
beast the called for counselors, and invite all heretics, as they 
called them. 

This was as much as to say, we now have sheathed our 
sword, that has been bathed in your blood ; f or it only appears 
that the more lives we take from among you, the nearer ruin we 
are. Wherefore, we must deceive them in some other way; for 
it is evident that if they are not checked, the whole world will 
know the Bible and its truths, and the money making scheme 
of priestcraft will be forever lost. And the first thing they de- 
termined on doing at this council, was to get the heretics to ac- 
cept the catholic Bible which was gotten up by the clergymen of 
the catholic church, during those years that they had persecut- 
ed the christians. 

But in this scheme, the beast was again met with the same 



CREATION AND FORMATION. 527. 



spirit of resistance, that glowed in the heart* of the christians 
of the valleys. And this undaunted determination, right in the 
presence of his highness, caused him to think that his hopes of 
success in that direction, was in vain ; and it also taught him 
that they believed there was no one on earth that had the pow- 
er to forgive sins, but Jesus; and that they intended, that Christ's 
Word, that had been kept pure and sacred through many years 
of persecution should not be lost. And there was not only a thous- 
and drops of blood shed for its preservation, but an ocean of it. 
This word was a lamp to their feet, and a light to their pathway ; 
and they expected to still keep it at the cost of their lives. 

Hence, they could not be frustrated, for their minds at that 
time had not been stained with the pernitious theory of the 
beast ; as the language of Christo Zelotes will prove; which 
he spoke in that counsel to the beast, saying, "You are yet by 
nature of the wild alive tree, and you are in deeds, as though 
you had never been grafted into the good olive tree; and your 
deeds are as your father's were, which dwelt on the other side 
of the flood, when they deceived the Sons of God ; and when they 
held the children of Israel in bondage, in the Land of Egypt. 
But we have been taken from among you and cleansed from sin 
by the blood of Jesus; and have become the children of light ; 
and have been adopted into the heavenly kingdom." 

From such strong language as this we have no room to doubt 
(as we shall hereafter show,) that this was next to the last words 
this noble man of God ever presented to the beast, and that it 
forever sealed the mouth of this true lover of Christ, 
in the icy armes of death ! or, at least in their next at- 
tempt he was forever lost to view. But we shall give some of 
his words which still lives, and will while time lasts, and ages 
roll on and on. Bead them now for yourself; "These marks, 
^| ^%f\ are three periods of time ; from the creation of man, 
I C j| up to the formation of man, which is time, times, 
and dividing of times; says Gentis. (He is the first one that 
translated those words ; he says) there was a people before the 
man, who was placed in the garden, which was called Cedars of 
Lebanon, because of their height; (and to this agrees the lan- 
guage of Ezekiel 31st Chapter. He further says,) They had 



528. CREATION AND FORxMATlOJS. 

been upon the earth over two thousand years before the garden 
of God had been planted. (This agrees with the first and sec- 
ond chapters of Genesis. He further says,) Time was then 
kept by moons, thus (-.■ ^ (.) .) ? and also says in that age, 
they were so skilled in drawing, that an image which would 
represent that people in all their manners, was taken, kept, and 
brought over the flood, when the sons of God came over in the 
ark; and afterwards used as Gods. (To this the images of La- 
ban agree, which Eachel stolen and sat on, while her father was 
searching for them. This is where pocket-book derived its 
name. Bachel, after her father left her, took the images and 
sewed them up in her skirt : and from that time, until they were 
burried by a certain tree, was called the pock-but-book ; the}^ 
were considered a jem; and so was money; Hence, the thing 
that holds the money was called pocket-book. He further 
says,) The images were lifted from the roots. of a tree, and kept 
for a modle for to make the images that filled the house of 
Tophes, ect. They were again lost sight of, by some reason, 
and afterwards pronounced the lost book ; the name Rachel 
had given it. (The n a xt we see of it is in the writings of 
Zelotes.) 

He teaches us that it is a history of the Gentiles, running 
them back to the sixth day when they were created. He said 
those pictures were used for the purpose of making men' lust, 
especiallv the Jews; and he says, that the Gentiles were a peo- 
ple so much different from the Jews, that they were not consid- 
ered a people by them. Again, he says that after Christ Mas 
crucified, they were concidered a people and all that believed, 
were called christians until Hilderbrand made his success, and 
then they were called heretics. Zelotes lived in Luther's day, 
for he says, "I started with Luther to the council to help him do 
the work of the Lord, but found in him a traitor. And I con- 
tended with him, and declared unto him that I would die at the 
stake before they should say the Jews was the same as the Gen- 
tiles. I knew that this was wrong and that it would deceive 
the world. And when he saw that I would not yield to him or 
the pope, he got sick; and lam still on my way, I go, if I perish 
I perish. God bless me. This I give to my companion to take 



CREATION AND FORMATION. 529. 



care of." "I did take care of it, and he was burned at the stake 
and given another name. L. Z " 

And when the apostate church saw that they could not de- 
lude the children of God by those councils, after the first trial, 
they must devise some means to deceive them, in order to gain 
what tfcey had lost, even if it would cost them a saciifice ; and 
a sacrifice on their part would evidently have to be given, be- 
fore they could deceive them, so they counsel among themselves ; 
and the conclusion they come to was, 'to choose a man best suit- 
ed, from their ranks, and send him out among the christians, 
with the pretention of quitting the catholic church and taking 
up with them, and make a great show of exposing the baneful 
teachings of the pope: and by this gain the confidence of this 
good people, and then rob them of their liberty in Christ, and 
place them under bondage to the pope. And this sacrifice on 
their part, was only the fulfillment of the prophecies of the sec- 
ond beast which John the Revelator, saw rise up out of the 
earth, who exercised all the power of the first beast, and made 
all the world to wonder after the first beast. (See Rev., 13th. 
Ch., ll-12th. vs.) 

In this way the deadly wound of the first beast was healed. 
And the image of the beast set up, which was the changing of the 
laws, in saying that the man Adam was the first man created, 
when he was not created at all, but was formed : and that too, af- 
ter the male and female had been created. Hence the placing of 
those two men into one, made an image of the truth, for these two 
were not one. But with the cloak of hypocricy, and all his 
lying wonders, trying to imitate God and his children as near 
as he possibly could, as the serpent in the Garden, he 
had to be well acquainted with the sufferings and hard- 
ships, through the many years of their persecutions; and how 
faithful they were to God, under all circumstances. He also 
must be a graduate in the theory of animal magnetism, in order 
that he may be able to carry out the dasterly work assigned 
him, which was to be the means that would enwrap the minds of 
all the people, in a theory of superstition; and in this, deceive 
if possible, the very elect. And to have all the world to wonder 
after the beast, under the image, so they should see many myster- 



530. CREATION AND FORMATION. 

ics in the Word of God. To believe the fabulous fables which 
those fabricators set up to be worshiped, was to say that the Gen- 
tile and Jew was of the same origin ; that is, they made an image 
by saying that the man that was placed in the garden was the 
father, and first parent of both Jew and Gentile. And knowing 
that just as soon as they would get this false theory established, 
the deadly wound would be healed, and all the world would 
come to the beast. For he well knew that under such a theory 
it would be impossible for any one to rightly divide the Word 
of truth. 

But on the other hand, he knew that it w T ould divide the 
christians up into sects, and these sects would be fighting and 
contending with each other, and he (the pope) would be at no 
cost. For he knew just as long as the christians believed that 
the Gentile had been created, and the Jew had been formed, they 
would be in perfect union ; and the battle would be the christ- 
ians battling against the beast. 

But getting the one man theory established, then he knew 
that Lucifer, the old serpent, would keep them busy through 
jealousy, in a war of arguements among themselves. And the 
great papistical church could say we have gained our ends, and 
their blood from this on, will be upon their own heads. 

For in one contaminating rage of jealousy, and hatred, they 
are now engaged in wielding the scepter of schism; "some say- 
ing I am of Paul. I, of Apollos, I of Cephus, and T am of Christ; 
or more properly speaking, one will say I, am of Marten Lu- 
ther, another, I am of Wickliff, I am of John Wesley, or I am of 
John the Baptist says Williams ;" "I am of Christ, says Camp- 
bell :" and so on, until in this way, we can add the number of 
the beast, six hundred and sixty six. All in deadly combat 
one against the other ; and the beast that John saw come up 
out of the earth, is their leading impostor; he it was who caus- 
ed the earth and them which dwell therein to worship the first 
beast, by exercising his power. (See Eev., 13th. Ch,, 11th 
vs.) and who had opened his mouth in blaspheming against 
God, as he sat in the seat of satan, using satan's power ; and 
who made war with the saints, (the apostles,) and overcome 
them; and until he received the deadly wound, he had power 



CREATION AND FORMATION. 531. 



over all kindreds, tongues, and nations. (See Rev., 13 Ch., 1st. 
to 9th. vs.) 

But in this wound, which he recieves by the sword of Christ, 
the Spirit of God, through the faith of their children, places a 
check upon this great supremecy of his; and which was only re- 
stored unto him again in and through the fallacy of the two 
horns of the second beast, which was like unto a lamb, "that is 
appearently without harm, but in them was death to all that 
came under their influence." For it was through them he spoke 
as a dragon. 

And in order that the reader may have the full benefit of 
the substance of those two homes, as he proceeds on, and to 
save us of the many explanations that would otherwise have to 
be given, we shall proceed. 

Hence, we say that these two horns are, first, was the ex- 
tending of the hand of peace when he knew there would be no 
peace; second, was the cloak of hypocrisy, pretending to be 
a christian when he was not; and in this form, he spake as a 
dragon, exercising all the power of the first beast, and doing 
great wonders with this see of power of animal magnetism, 
"And deceiving them which dwell on the earth, by the means 
of those miracles which he had power to do, in the sight of the 
beast that rose up out of the see, and saying to the people that 
dwell on the earth, that they should make an image to the beast." 
(See Rev., 13th. Ch., 14th. vs.) "Which had a wound by the 
sword, and did live." 

And as we have said, the image is the one man theory, 
which is false. Further, this vision represents the idolatrous 
worship of the papal church, and its influence, as it is forced up- 
on the people, by the two homes of the second beast. And in 
this second beast all the lost grounds of the first beast is regain- 
ed, and the deadly wound healed. The grounds that they tried 
hard once to gain under Constantine the great, (we say wicked) 
but lost, was now regained in this second beast, that John saw 
rise up out of the earth ; and the papal church could resume its 
former authority in being lord of lords, and king of kings; and 
assumes the authority of God, pretending to have the power to 
forgive sins, and grant indulgences, which thing God would not 



532. CREATION AND FORMATION. 

do himself. In this the laws of Grod are annulled and substitut- 
ed in the place of them, the commandments of men. Just as it 
is when the pope says to the priest, Be careful to preserve the 
people not only from the reading of man's books, but from the 
Bible itself ; and to shun with horror the reading of such deadly 
poison. 

For the pope alone is the only one that you must believe; 
thus exalting himself above the Word of Grod,andin pretention, 
sitting in the seat of Grod, and his laity is made to say, our Lord, 
the pope. And with these facts before us, we see him lying 
back in the old wooden chair in Rome, which he claims to be the 
chair that the apostle Peter sat on, and saying, I am at ease now ; 
and my lay-members will increase in number ; and by them I 
will be honored as God; and in this way we shall be able to hold 
our ranks together under perfect control, so that if theie should 
be one true lover of Christ which would endeavor to enthrall 
himself from the chains of thralldom, it would have no bearing 
whatever upon the church of Rome. For the chains of supersti- 
tion which the second beast has placed upon the world, is the 
means that will furnish material in all ages for skepticism to get 
in her deadly work among the christian people, in a form of 
jealously and divisions, which to some extent will have room 
in the hearts of these people, in the place of the true love of 
Christ. 

For as we have said that under the first point, or "the imago" 
that is presented by the second beast, namely, "the Jew and the 
Grentile being the posterity of one man." It would be impossi- 
ble to rightly divide the Word of Grod, which at all times has 
been the foundation of our subject. And by the separation of 
these two nations, placing each where they belong, then we are 
able to rightly divide the Word of Truth, and have before us a 
Bible without any mysteries. 

Now, as we have merely stated to you the grounds on 
which these baneful teachings of the beast rest, we will take one 
step farther, and endeavor to find the man that was prepared, 
armed and equipped by the papistical church, in all the power 
of the Egyptian see; starting in childhood, he had advanced 
from the very lowest stage of priest-craft, up to the very high- 



CREATION AND FORMATION. 533. 



est degree ; and had studied all of its craftiness, from the low- 
est point of knavery, to the highest point of baseness; and his 
practice in them was perfect. This" man was the very one, that 
was selected from among the bishops and priests of the Eoman 
church, and sent forth. And with his own willingness, he is 
confirmed ; he then enters upon his work ofenwraping the whole 
world in darkness, with the hellebore garb of pretention : with 
his right hand extended toward the christians, in order to de- 
ceive them, and to have them believe that he is cincere ; but in 
his left hand, he holds the poisoned seed, or net, that was to 
cover, or contaminate their pure minds, that were yet continual- 
ly in the love of Jesus. And in appearance of having his back 
upon priest-craft, and in the same false position, he presents his 
face zionward ; and in this form, through this man which is the 
second beast, g'atan meets the true lovers of Jesus. 

And with a contemptable mind, full of contamination, he is 
determined to sow the seed of contention among God's people ; 
and having this covering of contentious contumacy, once placed 
upon their minds, they would then see great mysteries in the 
Word of G-od, which in the days of persecution, shown as bright 
as the noon day sun, with not a cloud resting as it were upon 
her bo3om. 

But under the pernicious gleaning of this ghoul of the 
many souls, the question of the apostle James, bursts forth in all 
its force in this language : ''from whence come wars and fight- 
ings among you/' and upon this point, we shall answer, it is by 
the Word of Gi-od not being rightly divided, and the reason for 
this is, the influence of the substituted theory of the beast j and 
which is the cause of so much perturbation j for instance, under 
such a disturbance of mind, one will take a portion of Grod's 
Word that was spoken expressly to and for the Jew, and then 
start out and say that him and his followers are the church. And 
then some one else will take another portion spoken for the 
Gentile, and he will say that he and his followers are right, that 
they are the true church of Christ, and all others are wrong. 
And just in this way, we will find the number of the beast ; and 
all of them claiming to be the true followers of Christ; and yet 
all of them differing in the most essential points, : one of them 



534. CREATION AND FORMATION. 

scrambling for the mastery over the other, in the most ravenous 
manner, with the gnashing of teeth, and hissing at each other. 
And to ask of them an explanation upon this point, they will 
tell you the Bible is so fall of mysteries, that all cannot see a- 
like. And to express themselves, they will say to you that they 
think that God intended it to be so, in order that there would 
be a way for all to be saved ; and which is nothing more or less 
than making God out a liar, and his Christ an impostor. For his 
prayer was that they should be one ; and that He was the way ; 
and he was not divided ; and that they should be of one mind, 
speak the same thing, and, allow no heresy to be among them, 
no wars, fightings, strivings, nor doting about questions that 
pertaineth to strife and ungodliness, but to love the brotherhood ; 
for "by this shall all men know that ye are my disciples, if 
you have love one to another, as I have loved you/' 

While we find these things to be true, and the question de- 
manding of them an answer, they console themselves, by trying 
to lay the blame upon the God that bought them, by saying 
that the Bible was not intended to be seen by all alike; when 
Christ says that they all shall believe the aame thing, be of the 
same judgment, and mind. They prefer to do this, instead of 
acknowledging their own wrong; and in this way, they assign 
to God that which belongs to satan. 

But now under the blessed light of the divine gospel of our 
Lord Jesus Christ, be honest with ourselves, and to God, and 
shake off the chains of thralldom, which the man (beast) has 
blinded the minds of the people with, by teaching the theory 
that the Jews and Gentiles sprang from the same man, which 
you see is false. 

Therefore, we say, let us go without the camp unto Jesus, 
who is the author and the finisher of our faith • then we will be- 
gin to see our wrongs, and we will be willing to acknowledge 
them. And in this way we will find the golden sun beams of 
union and love, glowing brightly in the bosom of every christ- 
ian professor; and no mysteries will appear in the divine Word, 
and there will be no room for all these divisions and contentions, 
that has come from the false theory. For to say that the man 
Adam that was placed in the Garden, was the first human on 



CREATION AND EORMATION. 535. 

earth, is to say that Christ had no great thing to die for. But 
on the other hand, seeing the Gentiles were a different people, 
and without eternal life, and that it took Christ's blood to cleanse 
them and give them that life, then we see why it was that God 
had to give his Son for to die on the cross. 

Hence, we see it was the people that fell victoms to the 
beast, under his false theory, by darkening their minds, and 
placing them under the control of this mystified shroud; and 
ever after they have saw a necessity for a change. And this 
change has been sought for in translating and revising the Word 
of God ; even after the late revision of the New Testament at 
London, those chosen men saw the necessity of a change. And, 
they too, like all others, sought it by changing the Word of 
God. 

And in this way, they, like all others, failed in their at- 
tempt to so ratify, and harmonize the Word of God, by making 
a slight change in some portions, and leaving out others j and 
in some instances add a word of their own, in order that they 
might have a Testament wherein there would be no room for 
skepticism ; but they are like a drowning man grasping at a 
straw, to save themselves '; but their efforts and labor were lost. 
For the saving power from all skepticism, lies in the Word of 
God being rightly divided. And not, in any change that could 
be made in God's word by man. 

"God, is God, and he changes not, and his Word abideth for- 
ever. For not one jot, or tittle of his Word shall pass away un- 
till all be fulfilled." 

Hence, this covering cast overall nations, by the false teach- 
ings of the papistical church must be cast off, by having a will- 
ing mind to study, to show ourselves aproved unto God, a work- 
man that need not be ashamed rightly dividing the Word of 
Truth ; then there will be no need of a change in the Word of 
God. For the change will be already made ; and that too, in 
our minds ; that is, bringing the mind from under the power of 
lordism, and placing it in the same freedom, that the minds of 
those christians were, in the time of the great persecution j when 
many a noble hearted God fearing, and Christ loving child, felt 
the torture of a mob, and the agony of death, to maintain that 



536. CREATION AND FORMATION. 

purity of mind from priest-craft which Christ died to give them. 
For in many instances they were tied to the stake and by a slow 
fire, were burned to death. 

But joyfully did they suffer such deaths for Jesus sake, that 
his word, and cross might be established throughout the earth, 
and also for the sake of keeping their minds pure and free from 
bigotry. 

But alas ! in the ages that were to follow their sufferings, 
little did they think that this great tyrannical power would 
come in among their posterity, in sheep's clothing, with the ap- 
pearance of peace offerings, and cry out peace, peace, when 
there was no peace, in order for to deceive their beloved ones. 
For when they saw peace extended to them appearently by this 
persecuting power as a flowing river, and weak yet and trem- 
bling from the death blow of their long trials of sufferings, and 
unconscious of the poisonous vapor, that those beastly men 
were trying to coil around and over their yet untainted minds, 
under a colorable pretence of peace, they suffered themselves to 
be snared into the net, that was woven by the hand of bigotry, 
rapine, and revenge. "Which work they tried hard to get ac- 
complished under the so called first christian empire; but failed 
under that color; they then must imitate Christ's loved ones 
more closely than did Constantine, the wicked. 

Wherefore, this beastly man comes to them with the two 
homes full of deadly poison, and says to them, there is no use 
of all this sacrifice of Hvps; we must try and have peace; and 
by peace unite the two bodies together. And in order to do 
this, we must have councils, and a portion of both parties meet ; 
and there, counsel to the best means of bringing about a union ; 
and it was no sooner said than done ; for under this man's great 
oratory and lying wonders, and the christians praying for peace 
and rest from the terrible storms and trials of persecution, the} 1 - 
were led captive at his will. And we shall endeavor before go- 
ing any farther to assertain the object of these councils, by tak- 
ing in connection the movements, conduct., and character of tnis 
great man that claims to be a christian, and see thereby if the 
object with him, meant well to Christ, and his children ; or if it 
meant to contaminate the minds of those christians, so the}' 



CREATION AND FORMATION. 537 



could not see the truth. 

And so that we may come to a just conclusion, and that our 
readers may be able to comprehend the truth, we shall notice 
first that this man before he pretendingly left the catholic church, 
had studied all the dark powers of priest -craft, that belongs to 
the see of false science, with all money making schemes, and 
trickeries. In all these things he was among the greatest of 
them; and in the way of handling them to make money and to 
deceive, he far excelled the majority of his palls. And for this 
reason, he was the one chosen from among them to deceive the 
christians. 

Then we ask, did he not know these things was wrong, 
and in opposition to Christ? the answer is yes, he knew they 
were wrong, and that all catholics were held in subjection to 
the pope and his body, by them. Did he know that they were 
wrong before he made the pretence of quitting them ? his own 
letters to the pope show that he did. Finding then that he 
knew that they were wrong, why did he not quit them sooner 
if He was sincere? we answer again, the love of money, hon- 
or, and power as a god, kept him from being sincere, as a christ- 
ian at any time. 

And fiom this then, we find he did not quit them out of 
purity of heart, nor for the love he had for Christ and his children; 
for had this been true, then he would never have labored for 
councils, knowing as he did, that as far as the knowledge and 
wisdom of this world, and the power of the great see of animal 
magnetism went, that the catholics that would be at those coun- 
cils would have all the advantage over the christians that would 
go to them. 

We ask again, as this man knew this fact, was it a token of 
purity of heart on his part, to lead those christians into a place 
where he knew that satan and their enemies, (the catholics) 
would have all the advantage over them ? This alone would 
teach us the motive was not pure; and by going a little farther, 
we will find this confirmed. For the prevalent opinion is, that 
those councils was to bring about a union, between the catholics 
and christians; who, at that time were called heretics by the 
catholics, and it is an evident fact, that under the above stated 



538. CREATION AND FORMATION. 



circumstances, that there could be no union effected between 
them, that would bring the catholics under the influence of 
Christianity, and have them give up their theory of false science 
and priest-craft. And, furthermore it is evidently true, that the 
desire of the man could not have had such a motive in those 
councils; for we are willing to add with all candor on our part, 
that the design was not a pure one. But the motive was to coil 
the superstitious net around the minds of the christians, and 
they knew that they could do this easier, right in the midst of 
this great power, more readily than in any other way, and for 
this reason, the councils were contemplated : and in those meet- 
ings, there was to be a great deal of giving and taking ; that is, 
namely, the catholic priests and bishops, were to give a great 
deal of counsel, and take none; the christians were to take a 
good deal of counsel, and give but little. 

Thus the agreement was effected between the two kingly 
beasts, which is recorded in Daniel, 11th. Oh., 23rd. verse, in 
this language : "and after the league made with him, (the pope) 
he (Martin Luther.) shall work deceitfully." And to prove 
what we say to be true, it will be necessary next to find the 
language of the second beast (Luther) to establish this league 
or agreement, in order to see the relation existing between Lu- 
ther and the Pope. 

Hence, we read volume second, of the reformation of the 
sixteenth century, by J. H. Merle D'aubigne, D. D., translated 
by H. White. "I offer," resumed Luther, "to be silent for the 
future on this matter, and to let it die away of itself, provided 
my opponents are silent on their part; *I even consent to publish 
a writing desiring all those who read my works not to see in 
them any attacks upon the Roman Church, and to continue un- 
der its authority."* When the agreement had been thus affect- 
ed, Miltitz appeared overjoyed. -'These hundred years past," 
exclaimed he, "no question has occasioned more anxiety to the 
cardinals and Roman courtiers than this. They would rather 
have given ten thousand ducats than consent to its being pro- 
longed." The pope's chamberlain spared no marks of attention 
to the monk of Wittemberg. At one time he manifested his joy, 
at another he shed tears. This show of sensibility moved the 



CREATION AND FORMATION. 539. 



reformer but little ; still he avoided showing what- he thought 
of it. "I pretended not to understand the meaning of these 
crocodile's tears," said he. After finding the workings of two 
men to coincide with the Bible so far, it will be necessary for 
us to follow on in the trail to see if the proofs will become 
stronger. For in following up Daniel's prophecy in the eleventh 
chapter, we find from the twenty-third verse up to the twen- 
ty-seventh, that there was a sham-battle fought between these 
two beasts. And we read in the twenty-seventh verse, "and 
both these kings' hearts shall be to do mischief, and they shall 
speak lies at one table.*" Again in connection with this, we 
quote Luther's own language from the Eeformation of the six- 
teenth century; volume second, 19th page • thus, "Miltitz gave 
Luther an invitation to supper, which the latter accepted. His 
host laid aside all the severity connected with his mission, and 
Luther indulged in all the cheerfulness of his disposition. The 
repast was joyous, and when the moment of departure was come, 
the legate opened his arms to the heretical doctor, and kissed 
him. 'A Judas kiss,' thought Luther ; 'I pretended not to 
understand these Italian artifices,' wrote he to Staupitz." And 
upon these grounds, we can see those prophecies of Daniel be- 
ing fulfilled in these councils, and also in Luther's pretentions 
of fighting the pope, when he made an agreement with him to 
be silent, after he had preached four years to the christians, and 
can see just how they spoke lies at the same table. And to this 
agrees John, the Revelator, in the second beast using all the 
power of the first beast, to make all the world wonder after the 
first beast. 

But yet the readers may not be alltogether satisfied in re- 
gard to Luther's veracity. 

Hence, we shall quote some of his letters he written to the 
pope, after he had been with the christians three years, preach- 
ing for tbem which will prove that he was not a christian, but 
was speaking lies in hypocrisy, and speaking as a dragon, just 
as the second beast did. Now read them carefully, for they are 
now before you, in his own language: "Blessed Father! May 
your holiness condescend to incline your paternal ear, which is 
that of Christ himself, towards your poor sheep, and listen 



540. CREATION AND FORMATION. 

kindly to his bleating. What shall I do, most holy Father ? I 
cannot bear the b'ghtenings of your anger, and I know not how 
to escape them. I am called upon to retract. I would most 
readily do so, could that lead to the desired result. But the per- 
secutions of my adversaries have circulated my writings far and 
wide, and they are too deeply graven on the hearts of men, to 
be by any possibility erazed. A recantation would only still 
more dishonour the Church of Eome, and draw from the lips of 
all a cry of accusation against her. Most holy Father! I declare, 
in the presence of God, and of all His creatures, that I have nev- 
er desired, and that I shall never desire, to infringe, either by 
force or by stratagem, the power of the Koman Church or of 
your holiness. I confess that nothing in heaven or in earth 
should be preferred above that Church, except Jesus Christ a- 
lone — the Lord of all." "Luther, in accordance with the prom- 
ise he had give^ Miltitz, wrote this letter to the pope on the 3d 
March." 21st Page of Eeformation Yol II. 

Hence we see that Luther acknowledges the pope's ear to 
be that of Christ's. And says in his letter, that he would will- 
ingly yield to the pope's wishes, if the desired results could be 
had. But they could not; for the christians were not ready to 
be hoodwinked by him yet j he could not make them believe 
that the pope's ear was that of Christ's; they were not ready to 
sacrifice that which their blessed loved ones died in the valleys 
and on the mountain, to preserve from popereism, the Word ; 
For without a doubt, when Luther granted to the pope the very 
thing that he and his co-workers had labored to accom- 
plish for three-hundred years, they would rather have giv- 
en ten-thousand ducats than to have had it prolonged. 

This, without any thing more, proves what Luther was. 
But this is not all ; he goes on to say, (speaking of the catholic 
church) there is nothing in heaven or in earth, to be preferred a- 
bove the Eoman church. But this is not all ; in another letter 
addressed to the pope, he says, "To the most holy Father in 
God, Leo X., Pope at Eome, be all health in Christ Jesus, our 
Lord. Amen. From the midst of the violent battle which for 
three years I have been fighting against dissolute men, I cannot 
hinder myself from sometimes looking toward you, O Leo, most 



CREATION AND FORMATION. 541. 



holy Father in G-od ! And although the madness of your impious 
flatterers has constrained me to appeal from your judgement to 
a future council, my heart has never been alienated from your 
holiness, and I have never ceased praying constantly and with 
deep groaning for your prosperity and for that of your pontifi- 
cate." (Kef., page 129.) 

Oh dear reader do not be mis-led any longer; but listen to 
the kind words of a crucified and risen Eedeemer, and be as 
firm as Pontanus, (the same was Christo Zelotus.) (Eel, page 
193.) This man was one of the companions of Luther, when he 
was taken sick, (on pretention) as they journeyed to the coun- 
cil that was to unite catholics and heretics together. But just 
one more of Luther's letters to the pope, is all we shall notice 
in this work. It reads thus : "Most worthy Father in Grod, once 
more I approach you, not in person, but by letter, entreating 
your paternal goodness to listen to me graciously.* Now, there- 
fore, most worthy Father, I confess, as I have already done be- 
fore, that I have not shown (as has been reported) sufficient 
modesty, meekness, or respect for the name of the sovereign 
pontiff; and, although I have been greatly provoked, I see that 
it would have been better for me to have conducted my cause 
with greater humility, mildness, and reverence,* This grieves 
me very much, and I ask forgivness. I will publicly confess it 
to the people from the pulpit, as indeed I have often done before. 
I will endeavour, by God's grace, to speak differently. Nay 
more: I am ready to promise, freely and of my own accord, not 
to utter another word on the subject of indulgences, if this bus- 
iness is arranged. But also, let those who made me begin, be 
compelled on their part to be more moderate henceforth in 
their sermons, or to be silent. As for the truth of my doctrine, 
the authority of St. Thomas and other doctors cannot satisfy 
me. I must hear (if I am worthy to do so) the voice of the 
bride, which is the Church. For it is certain that she hears the 
voice of the Bridegroom, which is Christ. In all humility and 
submission, I therefore entreat your paternal love to refer all 
this business, so unsettled up to this day, to our most holy lord 
Leo X., in order that the Church may decide, pronounce, and 
ordain, and that I may retract with a good conscience, or believe 



542. CREATION AND FORMATION. 



with sincerity/ — 'Ref. of the 16th century Yol I, Page 402. 

Now, if any one can read these letters, and believe that Lu- 
ther was not the beast that the revelator saw rise up out of the 
earth, and say that he was a good man, they can say more than 
we can. For we say he was the second beast, and it was this 
bad man that Pontanes refused to obey, and with his blood, in 
connection with thousands of others, the Word was preserv- 
ed on down the annals of time, until it has reached our hands; 
and while the whole world has been wraped in darkness, the 
Word has stood, and will stand until the end of time, pure as a 
golden jem. 

And from this stand point you will plainly see that the ob- 
ject had in view by this man and his colleague, was not a true 
one. For his letters show that he was determined that the 
pope should be acknowledged as brod, and have Christ ignored 
and his laws rejected. And again we say, if this mans 7 preten- 
tions, had been genuine, then in the place of leading those 
christians into strife and contention, he would have exposed the 
dark power of popery, which they practiced upon his members. 
And still we shall add another point, which will be further proof 
to show that this man was not sincere in his pretentions to be a 
christian; and that is, his being abscent from those councils, and 
especially the one that was intended to unite the christians and 
the catholics together; for this was the most important of all. 
What could justify a christian, for being abscent from duty at 
such a time as that? We answer, there is nothing that could : 
Yet, they have mustered up the plea, and placed it in history, 
that he was sick. If this was true, it would appear very favor- 
able: but we shall look a little deeper down into the reasoning 
of this excuse, and see if it will bear the test of divine justice or 
not. 

And in carefully, and prayerfully feeling our way down the 
line of wisdom and truth, w^ begin to realize one fact; and that 
fact is this: that if God had have chosen this man as an instru- 
ment for to do his work, he would have given him the health, 
and strength to perform all duties joined upon him. And he 
would have been at that council ; for if he was doing the work 
of the Lord, there is where he was needed ; for Grod wants live 



CREATION AND FORMATION. 543. 



men to do his work, and those that are alive unto Grod, he helps 
just the same as he did Noah, Moses, Joshua, Daniel, Paul, and 
others. For God has promised to help every one that put their 
trust in him, and especially those that he has chosen for a special 
work. 

But on the other hand, this man held within his own bo- 
som the baneful powers, which made so many servants to priest- 
ism, without an effort on his part to unvail this see of polution 
which was pouring its waves of destruction over the mind of 
man. And this fulfills a portion of Christ's own words upon 
this beast ; namely : "that they will come to you in sheep's 
clothing, but inwardly they are ravenous wolves ;" and as Paul 
says, "who being past feeling, have given themselves over unto 
lasciviousness, to work all uncleanness with greediness ; by the 
sleight of men, and cunning craftiness, whereby they lie in wait 
to deceive;" And so it was, when this man saw the time had not 
fully come for the minds of those christians to be enwraped in 
the net prepared for them, and seeing it had to be done by de- 
grees, for his experience while with them had taught him that 
they yet knew too much of the Bible by heart for to be traped 
in a storm of delusion 

Wherefore, he became sick ; and the scheme of deliberation 
was determined on, in order that the deadly work they had in 
view might in the course of time be accomplished among the 
christians ; the reader has been already informed what this work 
was. And this scheme, in the course of time, has furnished the 
number of the beast, and his contaminating career of sin and de- 
struction among the people. And Jesus foreseeing the great 
cloud of mysteries that would divide the people up into small 
sects, before he quit earth's ministry as a man, his prayer to 
the Father was for his disciples. And in this manner, he pray- 
ed for all that would believe on Him through the word of his 
disciples: "Neither pray I for these alone, but for them also 
which shall believe on me through their word ; That they all 
may be one ; as thou, Father, art in me, and I in thee, that they 
also may be one in us : that the world may believe that thou 
hast sent me." (St. John, 17th Ch., 20-21st vs.) 

Christ in his prayer left no room for divisions among his 



544. CREATION AND FORMATION. 



followers, but the union that was between him and the Father 
was the binding link of his children that by such a union among 
them, the world might believe on him. 

From this we have learned that Christ did not intend for 
souls to be saved by a great division of small sects, numbering 
six-hundred and sixty-six, but by a strong tie of his love, bind- 
ing them together in one. And it was to be by this union of 
love, that all men was to know that they were his disciples ; "If 
they had love one for another; and that love was to be without 
dissimulation; and they were to be kindly, affectionate one to 
another, with brotherly love. And they was to be of the same 
mind, one toward another; they were to bless their persecutors. 
Bless and curse not." (See Eom., 12th Oh., 9th to 16th vs.) 
"Finally, be ye all of one mind, having compassion one of an- 
other; love as brethren, be pitiful, be courteous; Not rendering 
evil for evil, or railing for railing:*" (1st Peter, 3rd Ch., 8-9th 
vs.) 

Oh dear reader, with such strong scriptural language before 
us, can you see any room that will justify the many divisions 
that exists among the people today, with so much contention, 
strife, and railing at each other ? or are you not duty bound to 
say, in the language of God's word, that they come from the 
lusts, that war in their members ; "ye lust and have not; ye fight 
and have not, because ye ask not; ye ask and receive not be- 
cause ye ask amiss, that ye may consume it upon your lusts. 
Know ye not that the friendship of the world is enmity? whoso- 
ever therefore will be a friend of the world is the enemy of God. 
(or) Do ye think that the Scripture saith in vain ;" (See James, 
4th Oh/ 1st to 6th vs.) 

No, they do not; for we have proven to you by the word of 
God that the workings and character of the above stated man, 
has so far, went to fulfill the prophecies concerning the beast. 
And now the question may arise, are they not alluding to the 
great reformer, (Martin Luther,) and holding him up as the 
second beast? We answer, if the scriptures bear us out in this, 
then we say, Amen. Or if another beside Martin Luther can 
be found, that comes more fully up to the scriptural definition 
of the second great beast, then we are willing to take him for 



CREATION AND FORMATION. 545. 

the satanic being; for as the Bible directs, no we believe and 
argue. 

And from this standpoint, we assert that this man beast 
has already existed, and has got in a great portion of his deadly 
work of poisoning the minds of the people, with the abomina- 
tion, which maketh desolate, under the auspice of the schemes 
he adopted in order to carry out the theory that he presented 
to the christians ; the theory which unites into one man the 
created Gentile and the formed Jew; a theory which makes the 
Bible unharmonizing, and places it beyond the reach of human 
wisdom the trut? light of God's word, in regard to its litteral 
harmony. And you are aware that the spiritual light is not 
reached by human wisdom at all. 

Hence, we have made the above statement, to show that un- 
der this cloud, the natural man will not see even that which he 
would see, if he was under the influence of the true theory of 
God's Word. Therefore, we say that this scheme which was 
adopted to carry out this theory to perfection, and also furnish- 
ed the grounds for the mighty see of false science, to get in its 
poisonous f,work, which is the abomination of desolation 
that is spoken of by Daniel. And which is the blasphemous 
lying wonders of the beast, that John speaks of, and also it is 
the iniquity that Paul spoke of, which already worked in his 
day. 

And this abominable thing is also represented as standing 
in the holy place, the earthly or terrestrial church, where it aught 
not. And when this is fully accomplished, the end then is near : 
for undoubtedly the terrestrial church is the holy place spoken of. 
Wherefore let us ask ourselves the question, has this abomina- 
ble thing made its appearance in the holy place yet? yes we 
answer it has already worked in Pauls time. And have we not 
plainly shown you its tyrannical power all through the dark 
ages of persecution, as the church, the mistress of the world, the 
God of Gods; claiming to sit in the seat of God. But this does 
not satisfy us. We must follow its dark and baneful powers on 
down as time passes by, leaving behind the dark and stormy 
days of horror, and heart rendering scene of shrieking mothers 
and children, as they are torn from each other and tied to the 



546. CREATION AND FORMATION. 



stake ! and terrified at such a sight, we are swept on under the 
vail of contamination, softly drifting into the power of a gorgon, 
(the second beast,) and into his boat of prestage. We 
need not only charge the Eoman catholic church of wielding 
this scepter of power alone, but standing under the towering 
mast of the ship prestage, (built by the lecher of the second 
beast) viewing the chasms of presumption, the adulterated 
fields of dissociation, we are made to realize the fact that no 
longer does this power only belong to the catholic church, but 
in those chasms and fields that we are viewing, it is spreading 
its deadly work, and baneful destruction in the name of christ- 
ian science. 

And for the benefit of the reader, and that he may have a 
clear apprehension of the results of this power as it runs in the 
two channels, namely, Catholicism, and outside of Catholicism. 
We shall make some few remarks upon the systems of using 
this heinous power, so that when we present to you the proofs, 
you may be fully able to see the difference in using thie power. 
First, the catholic is, by degrees from childhood, brought under 
this power, and by degrees they are kept un^er this power by 
the priest in the confession box, and otherwise. And by this 
process, they do not injure the constitution of their subject, and 
in this process, thousands rise up and call the pope, bishop, and 
priests, blessed. 

But on fcbe other hand, viewing the baneful sight of dissocia- 
tion, and taking up therein the name given to this same power 
(christian science,) and seeing it coiling itself around the aged 
father and mother, and the youths, and seeing its effects upon 
its victims, while it magnifies itself in the holy 
place. 

Oh dear reader, look at them wherever you may have a 
chance to see them ; pale cheeks, sunken eyes, a tampered mind, 
in reality a soul fed on the wind of ruin, and storm of destruct- 
ion, deprived of the real spiritual food of glory. 

And as we have before us those facts, it is left for the read- 
er to determine where the so called christian science is to be found, 
and in how many forms, for there is nothing more sure than 
that this dark power exists ; and by those means it is fast press- 



CREATION AND FORMATION. 547. 



ing its feet into the place where it ought not to be. 

And with these remarks, we shall again turn to our work by 
presenting to you some facts upon this power, as they are pre- 
sented to us by one of the most honest of their number, and it 
reads thus; ''We are placing in your hands a most potent agency 
for good or evil ; used for proper purposes, and with a clear ap- 
prehension of what you owe to yourself and others : it will cause 
thousands to rise up and call you blessed; but on the other hand 
if you think only of yourself, and if you take the advantage of 
the ignorance of the multitude, aud use for dishonest purposes 
these great powers, which are placed at your command, lan- 
guage cannot describe the punishment you will dtserve, and 
that will follow, on such a course; for this study, above 
all others, must be approached with the most profound feelings 
of reverence and awe. 

ISTo trifling is excusable, no levity in place. For it deals di- 
rectly with the immortal part of man, (the soul.) It gives us 
control over the bodies and minds of others, it teaches us how 
to cure diseases, and gain information of the past, present, and 
future; it places this world and the next, within the range of 
our vision, and gives us knowledge of things, and places all 
things within our grasp." Does not this remind you of the sub- 
tility of the serpent? certainly it doe-s. For it makes you as 
gods. But this is only one among the thousands that could be 
given; and for its authenticity, please see, Dr. Clark's "Hours at 
Home;" "M. Despine, Inspector of mineral waters, in Aix in 
Savoy," "Harriet Martineaw," "Maximilian Hell," "Dr. Frederick 
Anthony," "Messier;" and also the demand made in 1826 of the 
Academy at Paris, for an investigation committee; when there 
were nine men, chosen to investigate this great power, and for 
five years they continued the investigaion, and at the end of that 
time, they made a report, that was favorable to all the leading 
pretentions of animal magnetism." Linking these truths with 
the magicians of Daniel's time, (Dan. 1st Ch. 2o, vs.) and then 
to those of Moses's time, (Exodus 7th Ch. 11th vs.) From thence 
into the Garden of Eden, where the serpent beguiled Eve, (with 
this same tumultious power,) we then will have it traced back to 
its very fountain head. And from this head you can see its 



548. CREATION AND FORMATION. 



turbulent waters spreading their waves over the heart, and 
minds of the people of all ages, and has been the sole cause of 
men lifting themselves up as though they were Gods. And to 
day, the same power is holding men slaves, under the flow of its 
poisonous streames, by the teachings of the beast, under catholic- 
ism, by taking advantage of the ignorance of the multitude, by 
this great power, which they have at their command, and are 
using it for dishonest purposes to gratify the lusts of the flesh. 
We have warned you of this fact, and now we ask you in the name 
of Jesus Christ our Lord, to hear the council of God, as he pleads 
with you as a loving father pleads with his wayward child; and 
the wooing of his spirit by which we cry Abba Father ! And to 
you now dear reader, by the Word of God we speak as unto 
children, ''cast off the works of darkness, and put on the whole 
armor of light. Be not yoked together with them, for what fel- 
lowship hath righteousness with unrighteousness. Or what com- 
munion hath light with darkness, or what fellowship hath Christ 
with belial ; and what agreement hath the temple of the Holy 
Ghost, with an idol ; for you are bought with a price ; therefore 
glorify God, in your own body, for ye are the temple of God." 
Therefore God hath said I will dwell in them, and walk in them 
and I will be their God, and they shall be my people. 

He says, "Wherefore come out from among them, and be } T e 
separate, saith the Lord, and touch not the uuclean thing; and I 
will receive you, And will be a Father unto you, and ye shall be 
my sons and daughters, saith the Lord Almighty." (2nd Cor., 
6th Ch., 17-18th vl.) "Having therefore these promises, dearly 
beloved, let us cleanse ourselves from all filthiness of the flesh 
and spirit, perfecting holiness in the fear of God." (2nd Cor.; 
7th Ch., 1st vs.) Oh yes, let us cast out "the spirit of darkness 
that now worketh in the children of disobedience ; the prince of 
the power of the air." (See Eph., 2nd Ch., 2nd vs.) In whom 
the god of this world (the beast and his power) hath blinded 
the minds of them that believe not; for there are many unruly 
and vain talkers and deceivers. But thou, Oh dear one, study 
to show thyself approved unto God, a workman that needeth 
not be ashamed rightly dividing the word of truth, and it shall 
be given unto you to know the mysteries of the kingdom of 



CREATION AND FORMATION. 549. 



God, for the word of God is quick and powerful, and sharper 
than a two edged sword ; for they are they, that testify of him. 
Let us therefore come boldly unto the throne of grace, thai we 
may obtain mercy and find help in time of need, and make 
strait paths for our feet, and be at peace with all men ; let 
brotherly love continue, and be not forgetful to entertain stran- 
gers ; for thereby some have entertained angels unawares; re- 
member them that are in bonds, as bound with them ; also those 
that suffer adversaries, those that are sick or in prison, the poor 
and the needy, the widows, and the orphants; hold up those 
that are weak, and if you overtake a brother in a fault, restore 
such a one in the meekness of the spirit and love, and let your 
conversation be without covetness, ; be content with the bless- 
ing of the Lord, with such things as he has given you, for He 
hath said, I will never leave thee, nor forsake thee ; so that we 
may boldly say, The Lord is our helper, we shall not want, nor 
fear what man can do unto us, for Jesus Christ is the same today, 
yesterday, and forever. 

Wherefore, by him let us offer the sacrifice of praise to God 
continually; that is the fruit of our lips in giving thanks to his 
name, for here we have no continuing city, but in this we seek 
one to come. Now may the God of peace, that brought again 
from the dead, our Lord Jesus Christ, that great Shepherd of 
the sheep, through the blood of the everlasting covenant, make 
you perfect in every good work, to do his will from the heart, 
that which is pleasing in his sight ; and who hath called you 
out of darkness into light, through Jesus Christ our Lord, to 
whom be glory forever and ever. For John stood upon the 
sand of the sea, and saw a beast rise up out of the sea, with sev- 
en heads and ten horns, and upon his horns, ten crowns, and up- 
on his head the name blasphemy; and he saw one ol his heads, 
as it were wounded to death, and the deadly wound was heal- 
ed, and all the world wondered after the beast, and they worship- 
ed the dragon that gave the beast his power; and they worship- 
ed the beast saying, who is like unto the beast, or who can make 
war with him; and he had a mouth speaking great things, and 
he was to make war with the saints, and to overcome them, (the a 
postles ;) and power was given him over all kindreds, and tongues, 



550. CREATION AND FORMATION. 

and nations. And all that dwell upon the earth shall worship 
him, whose names are not written in the book of the life of the 
Lamb. And he beheld another beast coming up out of the 
earth, (not the sea;) and he had two horns like a lamb, and he 
spake as a dragon, (this beast's horns we have previously set 
before you, and his character is made known by his word given 
as a dragon.) And he exerciseth all the power of the first beast, 
before him, and causes all that dwell on the earth to worship 
the first beast, whose deadly wound was healed. And here is 
wisdom j let him that hath understanding, count the numbar of 
the beast, for it is the number of a man • and his number is six- 
hundred and sixty-six/' (See Eev., 13th Ch.) 

And now with the evidences, circumstances and working of 
the two great beasts Avhich we have grooped together and giv- 
en in our remarks, we deem it unnecessary to say any thing fur- 
ther. But, placing our confidence in the reader, we trust that 
he may be fully able to comprehend the truth of those assersions 
and know of a certainty, to whom we assign the two apoclypti- 
cal beasts. And from so thorough knowledge of them, he will 
readily understand all their relations. And should the reader 
more clearly and distinctly see two other men beside Martin 
Luther and the pope, that are more harmoniously fitted to the 
Bible's narration of the two great beasts, then we say, that it is 
lawful to hold them up to the public gaze. But for the present 
we must have two men, who will meet the likeness of the two 
revealed monsters, for this is the Bibles demand ; and we know 
of no other two individual characters, which would be better 
fitted to the requirements of the Sacred Writings, than Martin 
Luther and the Boman Pope. And so confining ourselves to 
the assersions which we have made, we feel emboldened to un- 
shrinkingly affirm that we have respectfully sited out the two 
beasts. 

The portions of scripture, which we have relied upon the 
most, and set forth, bear us up in what we have here, and here- 
tofore said concerning the beasts. And having these undeniable 
facts before us, we call upon our honex-aule readers to witness 
the enlivened truth of God's Holy Word. And to know the 
truth of His Holy word, is to know the beasts, and also know- 



CREATION AND FORMATION. 551. 

ing who they are, and where they are, we know that we have a 
Bible without any mysteries. And having these plain Bible 
facts before us, we are persuaded into the belief that when the 
reader looks at the very depts of these truths, he will then see 
the inspired Volume rightly divided, and, furthermore, he will 
see that this, our entire work is one which is founded upon the 
laws of the living God ; and one that will enable him to hold a- 
loft all interpretations of man, let them be ever so alluring. 
For upon those grounds, you are resting your feet upon the au- 
thority of Christ's words, who is now at the right hand of the 
Father, and as an advocate for us. And he will remain there, 
until the fulness of time, of his second coming shall have come. 
Which time, will reveal the son of perdition, who has wielded 
the scepter of abomination of desolation, all through the last 
days; and in whom satan is gathering and will gather Gog and 
Magog to battle the number of whom is as the .^and of the sea, 
to compass the camp of the saints. 

The Gog and Magog, that John speaks of, is changed some 
from the Gog and Magog that Ezekiel speaks of; and for the 
bent fit of our readers, we shall speak a word in regard to the 
change that has transpired in Gog and Magog from those which 
Ezekiel spoke of. You are acquainted already with what the 
scripture taught you, through this work, showing you they were 
the mingled people of the Jew and Gentile ; but after Christ died 
this curse was taken away, and with it, the downfall of the mid- 
dle wall ; the old time Gog and Magog ceased to be, and in their 
stead, springs forth the Gog and Magog that John speaks of ; 
and yet they too are a people, and also a mingled people, with 
familiar spirits ; who the beast is gathering, with every branch of 
animal magnetism, from the ranks of every sect and department 
out of the fields of division ; these are they that go to make up 
the Gog and Magog, that John speaks of; for in them shall all 
the branches of thib great power be revealed. For their evil 
workings shall be revealed, saith the Lord Almighty. 

"Wherefore, we now cordially invite you to accept the gos- 
pel of the Lord and Saviour Jesus Christ ; and pleadingly ask 
you to cast off the net, and no longer worship the beast, or fol- 
low his pernicious teachings; but break from off you his yoke, 



552. CREATION AND FORMATION. 



and take up your cross and follow Christ, and worship God ; for 
Christ says, His yoke is easy, and his burden is light; and he 
will give rest unto your soul ; and He says, blessed are they 
that put their trust in him, and that do his commandments, for 
they shall have right to the tree of life, and shall enter in through 
the gate into the holy City ; for without are dogs, sorcerers, 
whormongers, murderers, and idolaters, and whosoever loveth 
and maketh a lie. For John tells us that Jesus sent his angel to 
testify these things unto the churches \ and he is the root and 
the offspring of David; and the bright and morning star. 

Wherefore, the Spirit and the Bride say come; and he that 
thirsteth let him come and take of the waters of life freely. 
For these are the last times. And as ye have heard that anti- 
christs shall come, even now are they already many anti-Christs. 
And under their influence shall men's hearts wax cold, and they 
will worship the creature more than the Creator. And now I 
have spoken and have written this that ye may see and know 
and be mindful of the words which was spoken before, by the 
holy prophets and the apostles, and the commandments of the 
Lord Jesus Christ ; knowing this, as we said before, that in the 
last times there shall come scoffers walking after their own 
lusts. 

But they are natural brute beasts, going about to establish 
their own righteousness; their heart is exercised with covetous 
practices, who have forsaken the right way, and have went in 
the way of Baalam, and have followed after their own lusts. 
Therefore, I have written this that whosoever loveth Christ 
may be true followers of God's law, so that they may be able to 
come out of darkness into light, and from the power of satan 
unto God ; for to you now the darkness is past, and the true 
light shineth. Therefore cast off the works of darkness, and 
put on the whole armor of light, so that ye may be able to with- 
stand all the firey darts of the wicked one. The Spirit that 
now worketh in the chileren of disobedience, who to gratify 
their own lustful passions, speak great swelling words of blas- 
phemy, in order to deceive many. But the word of God is, go 
ye not after them ; but come ye out from among them ; give no 
heed to seducing spirits, and doctrines of devils, that speak 



CREATION AND FORMATION. 553. 



lies in hypocrisy, walking after their own lustful ways. Dear 
reader love not these things, they must pass away, but the Word 
of God abideth forever. 

Hence, heed the Word, and beware of the lust of the eye, 
and the pride of life, for we repeat, they must perish, with the 
great whore, (the pope or the catholic church,) that siteth upon 
many waiters, (people) with whom the kings of the earth (the 
number of the beast) have committed fornication, and the inhabi- 
tance of the earth, (the people that believe the doctrine of the 
image of the second beast, Luther) have been made drunk with 
the wine of her fornication, (the false doctrine,) So he carried 
me away in the Spirit.* And I saw a woman sit upon a scar- 
let colored beast, full of the name of blasphemy, having seven 
heads and ten horns." (Rev., 17th Ch., 1, 2, and 3rd vs.) 

This scarlet colored beast is the fourth beast that Daniel speaks 
of, which the little horn came from; and the little horn is this 
woman spoken of, and for this cause she is represented as sit- 
ting upon this beast. Or in other words, the fourth Gentile 
kingdom that was reigning when Christ made his advent on 
earth, the first time ; and this woman is the same character that 
John saw rise up out of the sea, as the beast; who becomes the 
mother of Harlots. (See Rev., 17th. Ch., 5th. vs.) She is the 
mother of all these divisions, or sects; and they are called Har- 
lots; because they are not to Christ what they represent them- 
selves to be, but are the daughters of the great whore. And the 
great woman has made herself drunken by the blood of saints and 
martyrs, (the apostles and disciples of Jesus ;) (See Rev. 17th 
Ch., 6th vs.) Then John is informed by the angel that lie should 
know the mystery of the woman, and the beast that oarryeth her • 
(17th vs.) The angel then explains the mystery in this way • 
"The beast that thou sawest was (before Christ, the old Gentile 
world;) and is not, (because Christ created them anew in him 
and that, passed the old Gentile world away and they were no 
more ; yet they had been.) and shall asscend out of the bottom- 
less pit." (the nothingness, or space, or earth that Christ 
brought the Gentile world from, at his death when he created 
them anew, and brought them again from the dead, the pit.) 

And we learn from this, the mystery of "the beast that was 



554. CREATION AND FORMATION. 

and is not and yet is." (Eev. 17, Ch. 8, vs.) That is, the old gen- 
tile world was before Christ came, and at his death they were 
no more, (that is, in that old beastly state,) but, in Christ they 
were resurrected anew with a living soul ; all those that were 
lost, under the judgement placed upon them, went into perdition ; 
and those that were saved, are represented standing upon the 
earth, as not having their names "written in the Lambs book of 
life from the foundation of the world." The reason of this was 
because they must first be created anew, by giving them eternal 
life, before their names could be recorded in the Lambs book of 
life. "Here is the mind which hath wisdom. The seven heads 
are seven mountains, on which the woman (the pope); sitteth." 
(9th vs.) 

This is a symbol of the pope (the vile person) that was to 
take the kingdom by flattery; (that is, the kingdom of the 
Caesars.) "And there are seven kings : five are fallen,, and one 
is, and the other is not yet come ; (Martin Luther had not yet 
come ;) and when he cometh, he must continue a short space." 
(10th vs.) He did continue but a short time ; and then his fol- 
lowers were torn all up into little squads. And the beast that 
was, (the old Gentile world) and is not (passed away in Christ ;) 
and become the eighth and one of the seven;, (this seventh or 
eighth is the pope ;) and is the beast that John saw rise up with 
seven heads and ten horns; and the ten homes &re ten kings; 
(Luther's divisions or churches that come from his theory) 
while these churches reign as kings, yet they have no kingdoms 
for they are all under the theory of the two beasts; the first 
beast having the ruling power. These kings or horns shall hate 
the whore, which they (these churches) do; they hate the cath- 
olic church : for God hath put it in their hearts to fulfill his 
will, and to agree, and to give their kingdom unto the beast un- 
till the words of God be fulfilled. God put this thing into the 
hearts of those wicked ones, so they might destroy themselves. 
If they would have served him, then he would not have put 
this in their hearts. 

This has come to pass after the whore has made all nations 
drink of the wrath of her fornication. (Eev. 13th Ch.) God could 
not symbolize the deceitfulness of the pope any better, than to 



CREATION AND FORMATION. 555. 

represent him as a harlot, the mother of harlots; and this moth- 
er of harlots is represented in Proverbs 7th Ch. beginning with 
the 10th verse. "And, behold, there met him a woman with the 
attire of a harlot, and subtile of heart." The Catholic Church, 
is the great mother of all these other churches, through Luther 
and under these two contaminating powers. It appears that the 
whole world have become morally insane, and satan and the sec- 
ular eclesiastical bodies are always ready to send out agents with 
their poisonous subtillity, in order to revive their drooping in- 
terests, to increase their influence, and to concentrate their 
powers. 

But finally the truth will triumph in victory; and the great 
whore (the catholic church) that has made all nations come and 
drink of her abomination, and have it measured out to her doub- 
le again. 

Therefore, God says to his people, come out of her, be ye 
not partakers of her sins. This Babylon and the mother of har- 
lots, are all these churches; (Babylon represents a confusion of 
doctrines in this instance.) 

Therefore, again God says to his people, come out of her, 
for many are held in chains of spiritual darkness by her; mill- 
ions of souls are inthralled under the mighty deluge of her pois- 
onous waters; and the kings of the earth have committed forni- 
cation with her, and the merchants of the earth are waxed rich 
through the abundance of her delicacies. 

Wherefore, He says, come out of her my people, that ye be 
not partakers of her sins ; and that ye receive not of her plagues ; 
and reward her even as she rewarded you, and double unto her 
double, according to her work : in the cup which she hath 
filled, fill to her double. For she hath glorified herself; and 
says that she sits as a queen, and is no widow, (this is the cath- 
olic church ;) and claims that she will see no sorrow : for she 
has made herself rich, and all that labor with her and under 
her influence ; for every thing of value that can be mentioned, 
she has taken unto herself through her lying wonders; and all 
is to come to naught in one hour. And these merchants (other 
churches) of the earth will be deprived of getting gain from 
her any more, for all these things that was at one time enslav- 



556. CREATION AND FORMATION, 



ed to her through her power, will be do more found in her, 
Such as gold, silver, precious stones, pearls, fine liners, purple, 
silk, scarlet, thyne wood, brass, iron, marble, cinnamon, odors, 
ointmeDts, * and slaves, and souls of men, and the merchants of 
these things which was made rich by her shall stand afar off for 
fear of her torment; for the voice of harpers, pipers, trumpet- 
ers, and no craftman of any craft, shall be found no more in her; 
Dor the light of a candle ; nor the the voice of the bridegroom, 
and of the binde, shall be heard do more at all iD her ; for her 
merchaDts was great men of the earth, (such as Martin Luther.) 
For by her sorcerery were all nations deceived ; for in her was 
found the blood of the prophets, and of the saints, and of all 
that was slain upon the earth. 

In Rev., 18th chapter you will find recorded such portions 
of scripture as we have used. 

And now in conclusion, we shall say, that you have now 
before you the beasts, with all their blasphemy and lying won- 
ders; and upon these grounds, we think we have gave suffi- 
cient proofs to convince the reader. And yet, we would like to 
repeat that the first beast is the apropriate symbol of the papis- 
tical church ; and when she had lost her former power, she 
sought it again by sending forth one of her most able servants 
in the disguise of a christain. And the revelator sees him 
come forth out of the earth as a beast ; and by him all nations of 
the earth were deceived through his saying, that the Gentile 
and the Jew were of the same origin, which was a false theory and 
which was the image that was set up to the fh\st beast (pope) 
and that which made all the world wander after the first beast. 
For after the pope and Luther had established the one-man 
theory, then the Bible became a mystery. 

For under such a theory, the Bible can not be rightly divid- 
ed ; and divisions and fightings will come one after another, un- 
til the whole world is nothing but a confusion, as it is at this 
present time ; one sect fighting another, and the honest heart 
looking on, to see the end ; and wondering where to go, or what 
to do to be right. 

And this is do wooder when we realize that the "abomina- 
tion of desolation, spoken of by Daniel, standing where it ought 



CREATION AND FORMATION. 557. 



not, standing in the holy placb ; (the church.) For this reason 
we invite your attention to the truth of God's word, that he 
created the Gentile on the sixth day, and formed the Jew after 
the seventh day, which makes them two seperate people; and 
taking the Bible in this way, you then have a Bible without any 
mysteries; and our hearts will be made to rejoice; our souls 
will be fed on that heavenly food that will fit and prepare it for 
the judgment of the Lord and Saviour Jesus Christ, when we 
will be judged according to the gospel of Paul, who was chosen 
of the Lord as an apostle, to "bring the Gentiles out of darkness, 
into light, and from the power of satan unto God/ 7 through the 
preaching of the gospel of uncircumcision. And under this gospel 
there was no room left for divisions, strifes and contentions; for 
Paul says, "Now I beseech you, brethren, by the name of our 
Lord Jesus Christ, that ye all speak the same thing, and that 
there be no divisions among you ; but that ye be perfectly join- 
ed together in the same mind and in the same judgment." (1st 
Cor., 1st Oh., 10th vs.) 

Wherefore, Paul says, "Brethren, be followers together of 
me,*" (Philippians, 3rd Ch., 17th vs.) "For I have not shunned 
to declare unto you all the counsel of Gotf." (Acts, 20eth Oh., 
27th vs.) "I beseech you therefore, brethren, by the mercies of 
God, that ye present your bodies a living sacrifice, holy, accept- 
able unto God, which is your reasonable service." (Kom., 12th 
Ch., 1st vs.) "For God hath not given us tht- spirit of fear; but 
of power, and of love, and of a sound mind,* not according to 
our works, but according to his own purpose and grace, which 
was given us in Christ Jesus before the world began; But is now 
made manifest by the appearing of our Saviour Jesus Christ, 
who hath brought life and immortality to light through the gos- 
pel : Wherunto I am apointed a preacher, and an apostle, and a 
teacher of the Gentiles." (2nd Tim., 1st Ch., 7, 9, 10, 11th. vs.) 

Wherefore, let this mind be in you, that was in Christ Jesus, 
who being in the form of God, thought it not robbery, to be e- 
qual with God. But made himself of no reputation, and took 
upon him the form of a servant, and was made in the likeness 
of men : and being found in fashion as a man, he humbled him- 
self, and became obedient unto death, even the death of the cross. 



558. CREATION AND FORMATION. 



Therefore God also hath highly exalted him, and given him a 
name, which is above every name. That at the name of Jesus, 
every knee should bow.* And that every tongue should con- 
fess that Jesus Christ is Lord, (not the priest) to the glory of 
God the Father. For it is God which worketh in you both to 
will and to do of his good pleasure. Therefore do all things 
without murmurings and disputings, that ye may be blameless, 
harmless, the sons of God, without rebuke in the midst of a 
crooked and perverse nation, among whom ye shine as lights in 
the world. (See Phil. 2nd Ch.) 

And if the children of God is to be for lights in the world, we 
shall say this kind of light is not found in those divisions among 
the churches. For he says that there must be no disputings, 
that we may be blameless. Yes true we cannot be blameless if 
there is divisions, contentions and disputings. Hence we must 
be found blameless of these things, as well as all other sins, and 
then we will be blameless and harmless ; the sons of God : and 
if sons, then heirs of God, and joint-heirs with the Lord Jesus 
Christ, the first begotten of the Father, to whom be glory and 
power forever; who is the propitiation for our sins, and not for 
ours only, but for the sins of the whole world, who ga^e his life 
a ransom for many, in order that the world through him might 
be saved, even to as many as call upon his name; and He was 
the stone that was rejected by the builders, (the Jews,) who has 
become the chief head, and the corner stone of the church, the 
pillar and ground of truth, who is now at the right hand of 
the father, until his enemies are made his footstool. 

Wherefore, hear ye him; and be not deceived by great 
swelling words of man's wisdom, that eateth as doth a cankor, 
who handles the word of God deceitfully, to gratify the lusts of 
the flesh ; and to satisfy the carnal appetite, through "Idolatry, 
witchcraft, hatred, variance, emulations, wrath, strife, seditions, 
heresies,* envyings,* revelings, and such like : " (Gal., 5th Ch. 
20eth-21st vs.) And of which I have told you of in this work 
time and again, and tell you of them now, and that all those who 
do these things shall not inherit the kingdom of heaven. 

Therefore, lay aside all malice, all guile, all hypochrisies 
and enveying and evil speakings, for all these things belong 



CREATION AND FORMATION. 559. 

unto the beast; "For as new born babes desire the cincere milk 
of the word, that ye may grow thereby, for ye are now a chosen 
generation, a royal priesthood, a holy nation, a peculiar people, 
which in time past was not a people, but now are the people of 
God." (See 1st Peter, 1st and second chapters.) Who had not 
obtained mercy, but now have obtained, and have been granted 
life through the death of Christ, that we might show forth his 
praises ; who hath called us out of darkness into his marvelous 
light, that we should be no longer strangers unto the covenant 
of God, but sons and daughters of His, and joint-heirs with 
Christ, a?id fellow-heirs of the family and household of God : 
and not to be tossed about any longer by every wind of doctrine, 
by the slight of men, and cunning craftness, wherein they 
lie in wait to deceive you ; but that ye be reconciled unto God, 
through his blessed son aud divine spirit who hath called us 
with a holy calling unto an inheritance, incorruptable, undefin- 
ed and that fadeth not away, eternally in \,he heavens ; if it be so 
that we have tasted of the good word of God, and the powers of 
the world to come, through Jesus Christ our Lord. 

And now dear reader we fully trust that in the name of 
Jesus you may be able to comprehend from this work, the de- 
vine truths that has been lying hurried between the lids of the 
Bible ever since the image was set up, but now is made manifest 
by the holy apostles and prophets by the spirit that you may 
know for yourself when the word of truth is rightly divided. 
And that you may not only apprise your Bible above all 
things, but that you will dispose, and communicate all the light 
and knowledge that you have gathered from its sacred leaves 
either from the perusal of this work, or from the sacred book it- 
self, unto your less favored fellow creature, whether they be 
far or near. Who like Philip of old in the day of ignorance, 
knew not those things, nor even that there was such a book as 
the Bible; but you devise means to inform the ignorant of these 
facts, and of the truths, that this grand old book containes,also to 
know the difference between the Gentile and the Jew, and the dif- 
ference between the Bible and those false, godless, ruinous princi- 
pals of the pernicious teachings of these dark powers of the beasts. 

It may be well for us to remark here for the benefit of the 



560. CREATION AND FORMATION. 



reader, that there are some that claim that they have the power 
to do miracles by faith, while by a close investigation, you will 
find it an evident fact, that they do them by the power of ani- 
mal magnetism; another one says I have power to forgive sins ; 
I do it in the place of God. Oh, what godlessness, and hellish- 
uess of our time, and blind and corruptness of to day. 

Perhaps the reader may think, from those remarks, that we 
think or claim that God has not the power to do the things a- 
bove spoken of; but we answer, on the other hand, that God has 
not only the power to heal the sick, but the power to open the 
eyes of the blind, unstop the ears of the deaf, and to raise the 
dead. 

But what we have been laboring for, is to prevent you from 
being deceived by those false sages of today, whose words are 
as soft as honey , but as bitter as gall, and as a deadly poison to 
the soul. And for this reason, it is necessary for us to make 
ready for the marriage of the Lamb ; "for blessed are they 
which are called unto the marriage of the Lamb ;" for at that 
time the tabernacle of God shall be with men, and he shall 
dwell with them, and they shall be his people ; and God shall 
wipe away all tears from their eyes; and there shall be no more 
death, neither sorrow, nor sighing, for the former things have 
passed away; and behold all things shall become new; and he 
will give unto them that thirst, the waters of life freely. For 
this is the promise of God to all that will come and live godly 
in Christ Jesus. 



And now in conclusion of this, our work, we shall say to 
the reader that we shall, in as brief a manner as possible, re- 
hearse our subject, and add such thoughts as may appear to be 
instructive. And we hope and trust that whatever good we 
may have accomplished in our labors, may not stop, but flow 
from heart to heart, until the world is made to realize those 
plain truths of the Bible, and appreciate its divine teachings. 

Hence, our first point then to notice is, that in the begin- 
ning of our labors, we stated that God did on the sixth day, cre- 
ate the Gentile male and female; numbering them with the 
beast, with great knowledge and wisdom, for their dominion 



CREATION AND FORMATION. 561. 



over all the earth, required these atributes, to fulfill their mis- 
sion which God had given them ; which was, to be fruitful mul- 
tiply and replenish the earth and subdue it. (Gen. 1st Ch.) 

The second point is, that after God had rested one day, 
which was the seventh, he then formed man from the dust of 
the ground ; this formed man, we say was the beginning of the 
Jewish, or Hebrew race ; and this man, he placed in the garden 
which he had planted expressly for that purpose which placed 
him in an inclosure. But the other man was not closed 
up ; his dominion was from sea to sea, and from pole to pole. 
And while the race of the formed man, could only look back as 
far as the garden, the beginning of their race, they well knew 
that their foes had been along by the side of them all the time, 
and naturally, they were the stronger of the two. This is what 
the world stumble at today, and the way they have been taught 
since Luthers time, hinders them from seeing the truth. Yet 
Moses, through the directions of God, has recorded this very 
plain in the 1st of Gen., and also those days spoken of are periods 
of time ; they are a thousand years with the Lord, as we see in 
the 90eth Psalm, 4th vs. ; also in 2nd Peter, 3rd Ch., 8th verse. 
And in the last part of the first day of the Lord's, our day of 
twenty-four hours was created and formed ; that is, when God 
divided the light from the darkness, and called the light day, 
and the darkness, night ; that is when our day of twenty-four hours 
was made ; but God's day spoken of in these six periods of time, 
was a thousand years. 

But that we may hasten on, we shall say, that in order that 
all things might be made plain and left on record for us to see, 
Christ came to earth, preached to the Jews, brought life and 
judgment to the Gentiles, which was the opening of -the sealed 
book, that all things might be made known ; and this could only 
be accomplished through His death. 

And in this mission is where satan was bound by Christ,(at 
the temptation in the wilderness,) and cast out of the Gentile in- 
to space, (by his death.) -See John 12, Ch. 31, vs. also Luke, 16, 
Ch. 11, vs. Acts 26, Ch. 17, 18, vs. Eph. 2, Ch. 2, vs. Kev. 20, 
Ch. 2, 3, vs. 

And at hib assension, he was given freedom ; and through 



562. CREATION AND FORMATION. 



the beast that John saw, he gathers Gog and Magog from the 
four quarters of the earth to war with the saints, and to trample 
under foot the truth, and cause the daily sacrifice to cease, and 
the abomination of desolation working upon the perturbed 
minds of the multitudes, whose number is as the sand of the 
sea. 

Let us view them, as satan gathers them under the influence 
of the beast from the four quarters of the earth, preparing their 
vast army for the battle before the great and notable day. Look 
at the thousands coming from the ball-room, theater, and ban- 
quetings, the idolaters, drunkards, blasphemers, fornicators, 
whoremongers, adulterers, and all other departments of corrupt- 
ion that is abroad in the world. 

A.nd if we could only stop here, we even then would re- 
joice; but the very thought of having to present to you the div- 
isions that exists among the professed christian^, by which sa- 
tan is gathering his thousands into the ranks to battle against 
the saints, causes a thrill and awe to pass over us, on the ac- 
count of the many souls that are lost under its influence. But 
some will say, we have set aside the pope as the great beast and 
do not uphold him in any way. This does not better their con- 
dition ; for what does it prophet, if you do throw aside the devil, 
and still drink his broth. 

True, in this you are honest enough to set aside Catholicism, 
but you are dishonest enough, to suffer yourself to be pulled a- 
bout with the spirit of strife and contention; or in other words, 
with the doctrines of a world full of theorized religions. 

And the cause of this is, that the Bible is presented to the 
world under the one man theory, (or image) and under this the- 
ory, it becomes a Bible of mysteries; and no where in all the 
world can they see the truth of its sacred pages, under such an 
influence : and, under its electric current, thousands are swept 
into the ranks of satan. Behold the mottley multitude, whose 
ancesters carried the cross, over the bloody chasm of persecu- 
tion, and did it too, without one particle of the papisticle dog- 
mas resting upon the borders of the truth. But, this baneful 
power has been for the last three hundred years, daily and hour- 
ly sending. her cargo of souls into the dark abyss of eternal re- 



CREATION AND FORMATION. 563. 



morse. 

But should a catholic see there was a wrong, and would 
come to the conclusion to leave the the Eoman church, he would 
ask this question, to what other church will I go to find the 
right one, for I see outside the catholic church, over six-hund- 
red, and they all differ from each other as much as day and 
night, and that too, on the most vital points; and even among 
the members of any one of these, you will find contention and 
strife. But in the catholic church this is not so ; they all agree, 
and accept the pope as their head, and the priest as their father 
confessor. And, oh how true both of these two assertions are; 
the poor catholics are deluded by the abomination of desolation 
into the belief that these two men, the pope and priest, stand 
for them in the place of God and his Christ, and the end of 
which is eternal remorse. 

And on the other hand, the protestant, by the same abom- 
ination, is deluded into strife, jealousy, hatred, backbiting, de- 
bates, envyings, and revenge ; the end of which also is eternal 
remorse. These are facts that are open to the eyes of any one 
who love truth and right, and who will have to acknowledge, 
that while the first great beast is gathering his millions into the 
ranks of satan through his damnable heresies and priestcraft, 
there are equally that number gathered through the net of the 
second beast that is cast over all nations at present, which is the 
great hindering cause of the Word of truth not being rightly di- 
vided ; and is the occasion of so many sects in the world. And 
holding this picture up before us, we think, that let him be a 
catholic or protestant, it does not matter what the name may 
be ; the great point is, to cast off the works of darkness, which 
belong to the kingdom of the beast, and put on the armor of 
light, which is "The fruit of the Spirit ; which is love, joy, peace, 
long suffering, gentleness, goodness, faith, meekness, and tem- 
perance : and to crucify the flesh with the lust thereof. And 
not to be desirous of vain glory, nor provoking, nor enveying 
one another; but to walk in the spirit of meekness with all low- 
lyness of heart." (See Gal., 5th Oh., 22nd to 26th vs.) 

And when you have thus put on Christ, you are then his; 
and are no more children, tossed to and fro by every wind of 



564. CREATION AND FORMATION. 



doctrine, and slight of men. And it matters not what your 
name may be, or where you are, you will then walk after the 
Spirit, and not after the flesh ; for to be carnal minded is death, 
but to be spiritual minded is life. And while we have this life 
offered so full and free to us, let us accept and obey Him 
while it is called day, lest the night of death overtake us where- 
in no man can work. For we hear the commander and chief of 
satan cry out, Our ranks are increasing, and we are growing 
rich ; the flock of Christ is diminishing and getting poorer, and 
we will soon be so strong, no one will be able to make war 
with the beast; and we will soon be able to surround the camp 
of the saints, and then we will place the great power which is at 
our command, in the place they call the church of Christ; for 
our number will be so great that no one will be able to with- 
stand us, nor even number us, for Christ's worshipers are very 
few, as we see them now as they go down into the valley of sor- 
row, sorrowing for the multitude of loved ones taken captive by 
satan and led into feasting, revelry, banqu^tings upon the hills 
of lust : also into murderings, drunkenness, thievings, and rob- 
bery upon the mountains of sin ; and as you are viewing the vas t 
army of satan they are gathering together for the battle of 
that great day of God Almighty, (Eev. 16th Ch., I4th vs.) al- 
ready are they drunken with the blood of the saints and martyrs 
of Jesus. And still you see the gol'den cup passing around fall 
of abominations, and filthiness, and the fornication of the 
great harlot ; and as the kings, merchants, shipmasters, sailors 
and all craftman, poor and rich, high and low, bond and free 
gather together. 

Oh ! hear the piercing cries, and harsh shouting, as they 
thirst for more blood of the beloved ones of Christ, as they see 
the miracles wrought by the spirit of devils, saying who is like 
unto the beast. 

Wherefore, no one can bay or sell, save them that will sub- 
mit unto the image, and receive the mark of the beast. And, 
as they proceed on with their oppression upon those that have 
their names written in the Lamb's Book of life, we hear them 
repeat over and over again, see how we are gaining ground ; 
And how fast tho number of Christ's lovers are falling away, 



CREATION AND FORMATION. 565. 



and are coming into our ranks. And just see how sorrowful 
those look, that still remain true to Christ; they, will soon give 
up, for while they see us enjoying all the pleasures of the world, 
and they themselves nothing but sorrow, they too, will soon a- 
bandon sorrow and take pleasure instead. Now such as these, 
are the thoughts of satan and his beasts, not dreaming that all 
their end will not meet in the future, just as they expect it 
will. 

Hence, we shall for a few moments, take a glimpse at the 
true christians, just as we have represented them in the valley 
of sorrow, sending up their petitions in a prayer. Oh how long 
O Lord just and true, wilt thou not avenge thy people upon thy 
enemies. And they hear the answer come back, "When you 
see the heavens opened, and, behold the white horse, and the 
one that is faithful, and true in righteousness, sitting upon him; 
he it is, that will judge, and is able to make war with the beast. 
Whose eyes are as a flaming fire, and on his head are many cro wns ; 
and he was clothed with a vesture dipped in blood; (when He 
died for the world,) and his name is called the Word of God. 
And the armies of heaven will follow him, upon white horses, 
clothed in fine linen, white and clean.* And out of his mouth 
shall go forth a sharp sword-" (See Eev. 19, Ch. 11, 15, vs.) 

This is the time of the fulfillment, when my people shall be 
avenged, saith the Lord God Almighty. When Christ shall 
come again, who is now at the right hand of the Father, and will 
remain there untill the restitution of all things. (See Acts 3, Ch. 
21st vs.) And in receiving this answer from God, they readily 
cry out in the language of Paul, that we are willing to endure 
all things for the elect's sake. For we know that if we die for 
him, (Christ) we shall live again. And if we suffer for his sake, 
we shall reign with him; and if we deny him, he also will deny 
us before the Father in heaven. And from such willing minds, 
and hearts, they determined to suffer death, rather than to yield 
to the pleasure of sin, for a moment. 

And with such a determination, the little flock of Jesus once 
more look up and views the mighty army of satan, with its 
leaders dressed in fine linen, and purple, and scarlet, and deck- 
ed with pure gold ; and many other such things you will find 



566. CREATION AND FORMATION. 



spoken of in the 18th chapter of Eev. But what we desire the 
reader to notice most, is this : "Slaves and souls of men." If 
feasting upon the mountains of riches were all, then we would 
feel that they were not wronging any one but themselves. But 
they have slaves, and souls of men drawn under their power, to 
make themselves richer, so that they may live sumptiously 
every day. And wars, and rumors of wars trouble them not. 
They hear the peal of earthquakes, and know of its destructive 
power, but they heed it not. And with a scornful eye, they 
will look upon you if you cross their path, or say they belong 
to the beast. 

But one more thing we want to briefly speak of here, and 
that is this: many people today look upon the society of the 
"Sisters of Charity" as a good thing ; and we agree that it is, as 
far as charity is concerned ; but down deep in the under layers 
of covered up facts, lies one of the most horrid crimes that 
could be committed : the priest does not marry ; but in the nuner- 
ies they keep their virgin ; and while the sisters of charity are 
not nuns, they take care of the offsprings of those nuns, that the 
priests have as their virgins. This is the reason that the sis- 
ters take all the children that they can get, in order to cover up 
the dark deeds of priesthood. 

We have merely touched upon this point as a hint to all, to 
look well to see if they are incouraging these dark deeds by 
saying, that the sisters of charity are a good thing, because they 
take care of the sick and the orphants j which they do in 
order to cover up the black crimes, that gives joy and pleasure 
to the followers of the beast in the lusts of the flesh. And this 
only adds souls to the ranks of satan to battle against the saints, 
who has been, as it were, bowed in the dust, mourning and la- 
menting of the condition of their lost and ruined friends, that 
they are sure are under the influence of this great see-mon- 
ster. 

But now they are Ltanding erect with their eyes heavenward, 
and their faces Zionward, with their hands clasped together as a 
token of their obedience and honor to God. And in this attitude 
they close their eyes to the display of the beasts, and turn a 
deaf ear to all their revelings; they are not realizing at that 



CREATION AND FORMATION. 567. 

moment the pomp and power that satan with his army are try- 
ing to set forth ; nor are they aware that this army of satan, 
with the beast as their leader, has noticed any change in their 
camp. 

But they have ; and seeing what they think is a change, 
they conclude that the saints will soon hoist the flag of surren- 
der, and come and worship the beast and the image. And with 
such supositions upon their minds, the army of satan becomes 
more boisterous than ever, by the thoughts that victory over the 
saints, is ju.^t at hand. And it is while they are in this height 
of glory and banqueting upon the mountain of sin, that there is 
another change made in the camp of the saints. For while the 
ears of the host of the beast have been closed to the voice of 
Jesus, they hear only the harsh voice of the beast. But on the 
other hand, the ears of the disciples of Jesus are closed to all 
the abominations of the wicked one and his army ; and are open 
only to the sweet voice of Jesus and his commands. 

And as the end of time draws near, they hear Jesus say to 
them, Stand and see the salvation of the Lord ; and just at that 
moment they see the heavens open, and the Son of Grod stand- 
ing on the right hand of the Father, and the still small voice 
echoes out upon the breezes : the beasts "have become the habi- 
tation of devils, and the hold of every foul spirit, and the cage 
of every unclean bird ; for all nations have been made to drink 
of the wrath of their fornications. " 

Therefore, their sins have reached up to heaven, and God 
sees how much they have glorified themselves and lived delic- 
iously, and for this cause, their plagues shall come upon them in 
one hour; death, famines and mourning; and they shall be burn- 
ed with fire ; because they have lifted up their hearts and have 
said who is like unto the beast. Who can make war with him. 
Their judgment is at hand; for a mighty angel takes up a mill- 
stone and casts it into the sea, saying, thus with violence shall 
the great city be cast down •" (which is representing the beasts) 
and then the voice is heard again saj^ing, "rejoice over her, 
thou heavens and all ye Holy xlpostles and Prophets. For God 
hath avenged you on her :" (See Eev. 18, Oh. 20, 21, vs.) 

And it was this command that caused the christians to clap 



568. CREATION AND FORMATION. 



their hands and rejoice;, for at this command, the voice of many 
people in heaven, were heard, saying, hallelujah ; salvation, 
glory, honor, and power unto our Lord, our God. For true and 
righteous are his judgments. For he hath judged the great 
whore," (or the beast,) "which did corrupt the earth with her 
fornication; (which is the power of animal magnetism, or in 
other words, the egyptian see.) And again a voice is heard from 
the throne saying; praise our God, all ye his servants, and all 
ye that love him, both small and great." And from this com- 
mand, the shout went up from the little camp of christians, 
praise the Lord, O my soul; praise ye the Lord ! And just at 
this moment they see the heavens rolled together as a scroll, and 
the promised white horse and his rider make their apj>earance, 
who is called faithful and true, and in righteousness, does he 
make war. 

And how enchantingly does this crystal army of Jesus ap- 
pear, as you see them in their grand and noble array, as they 
follow their commander and chief, upon white horses, clothed 
in fine linen, white and clean ; and with this, follows another 
sight that dazels the eyes ; and that is "an angel standing in the 
sun ; and commands the fowls of the air to gather themselves to- 
gether unto the supper of the great God, so they may eat the 
flesh of kings and captains, (leaders of false doctrines) and migh- 
ty men ;" all who are gathered together under the leadership 
of the beasts, and all who are exercising the power of satan, so 
that they may deceive the world. 

And in this way, they have lived deliciously ; but now they 
are only a feast for the fowls of the air. But behold, the noble 
army of heaven obeying the command of Jesus; and listening 
for the trumpet of God to sound, when all nations are to be 
brought together to the judgement day of God ; while the saints 
that are yet remaining on earth in silence, are watching with 
eager eyes, the heavenly host preparing for the great and nota- 
ble day. And this silence with the saints, cause the enemy to 
double their clamoring for victory, as it appears that the saints 
are about ready to give up to them. 

But this is all a delusion to Gog and Magog; for when they 
view the camp of the saints once more from their lofty heights 



CREATION AND FORMATION. ^69. 



of revelry, and from the very pinnacle of sin, with a lustful 
eye. they see in the saints, the blaze of redemption light up 
with the candle of heaven. And at that moment, the trumpet 
peals out upon the air in tones of mighty thunder; and at that 
moment, a voice is heard as a great multitude, and followed, 
as it were by the voice of many waters, and as the voice of 
mighty thunderings, saying, "Alleluia : for the Lord God omnip- 
otent reigneth." (Eev., 19th Ch., 6th vs.) 

And from this terrible noise, the army of the beasts are wak- 
ened from their dreamland of hypocrisy ; and no sooner was 
the thunderings past, than a voice cries out ! "He that is unjust, 
let him be unjnst still : and he which is filthy, let him be filthy 
still : and he that is righteous, let him be righteous still: and 
he that is holy, let him be holy still. And, behold, I come 
quickly ; and my reward is with me, to give every man accor- 
ding as his work shall be. I am Alpha and Omega, the begin- 
ning and the end. the first and the -last." (Bev. 22, Ch. 11, 13th 
verses. 

And at this terrible sound from heaven, and this posative 
declaration from God, the attention of the beasts and their fol- 
lowers, are withdrawn from the saints below, and they turn to 
see from whence it came ; and they behold the blackness of dark- 
ness coming upon them, as a rushing mighty wind. And the 
sight will be so terrible that it will make them fear and quake, 
and cry out, rocks and hills fall on us; for the same voice that 
shook the earth at the death and resurrection of Christ, at 
this time is not only to shake the earth, but the heavens also; 
for this proof, see Heb. 12, Ch. 26, vs. 

"But the day of the Lord will come as a thief in the night; 
in the which the heavens shall pass away with a great noise, 
and the elements shall melt with fervent heat, the earth also 
and the works that are therein shall be burntd up." (2nd Pet- 
er. 3rd Ch., 10th vs.) For behold, I come as a thief in the night. 
And there came a great voice out of the temple of heaven from 
the throne, saying, It is done ; the great city of Babylon is re- 
membered of G-od, to give unto her of the wine of the fierceness 
of his wrath ; for now is the time when the beasts and false proph- 
ets are to be taken and cast into the lake of fire ; and the time of 



570. CREATION AND FORMATION. 



the gathering of all nations before the Lord of hosts. 

And for just a moment now let us listen to the sweet music 
as it bursts forth from the angelic host, in tones of thunder: 
Crown Him ; crown Him ; crown him, Lord of all ; Lord r f lords, 
and King of kings: and as the Son of God leads on, the holy 
armies of heaven follow after. 

Now look at the army of satan, stagering and reeling like 
a drunken man. But on comes the crucified One in the clouds 
of heaven, sitting on the throne of his glory; and at last the 
saints below are caught up to meet him in the clouds; and the 
angel is sent forth to lay hold on the dragon, and to bind him, 
and take him, and the beast, and all their followers, and cast 
them into everlasting torment; from whence the smoke of their 
torment ascendeth up forever and forever, which is the second 
death. 

And the saints, on the other hand, are to enter into ever- 
lasting life, to bask out in the open sunlight of never ending 

joy- 

And with these remarks and plain scripture before us, carry- 
ing our minds up till the time of the coming of our Lord and 
Saviour, we are perfectly willing to trust the reader's judgment 
upon our subject ; for we are satisfied that if the reader accepts 
the word of God as truth, and as a lamp to his feet and a light 
to his pathway, then we repeat we have no room to doubt the 
reader's judgment ; for we are confident that we have made no 
assertion but what agrees with the Bible. And we have given 
you proofs from the first chapter of Genesis to the last chapter 
of Eevelations ; just what we agreed to do, and which has given 
us a view from the beginning of creation up to the coming of 
Christ, and the restitution of all things, with the deception of 
the beasts. 

Therefore, dear reader, if you are now willing to take God 
and his Word, you need no longer be deceived, for with the light 
of the Bible before you as it is in truth, you are to know the 
mysteries, and nothing is to be dark; and just what we have to 
do to gain this knowledge, is to study, io show ourselves, ap- 
proved unto God; and to sanctify the Lord God in our 
hearts. 



CREATION AND FORMATION. 571. 






Hence, we admonish one and all, to come; baptist, method- 
ist, catholic, Lutherian, and let every one come; from the hill- 
side, the mountains, the plains, and from every known sect, and 
let us unite together in the spirit of Christ, and union of love 
and mind. And cast off the works of darkness, which is conten- 
tion, strife, emulence, backbiting, hatred, revenge, and every 
evil thing, that is contrary to Christ, and sound doctrine ; in a 
word, to keep ourselves unspotted from the world. And to put 
on the beloved bowels of mercy, so that we may no more judge 
our brother in meat and drink, or in respect of a Holy day, for 
one man may esteem one day above another, and another man 
every day alike, and the gospel Justifies them both, for they 
both do it unto God. 

So then, as Paul says, "Let us commend ourselves unto 
every man's conscience, in the sight of God, that we may be 
found blameless, and lacking nothing, in the day of the coming 
of Christ: and now consider what I say, that the Lord will give 
understanding in all things, and, remember that Jesus Christ, of 
the seed of David, was raised up according to the gospel which 
Paul preached. 

Hence, we ask you to accept and continue in the light you 
have so plainly seen set before you in this our labors, bearing 
in mind that God committed the gospel of circumcision to Peter 
for the Jews, and the gospel of uncircumcision to Paul for the 
Gentiles. For the time has come that they will not endure 
sound doctrine, but after their own lusts, they will heap to 
themselves teachers having itching ears, thinking gain is godli- 
ness; and will turn away from the truth, believe a lie and be 
damned. 

But I say to you, watch ye in all things, and be ready; so 
that all darkness may disappear at the brightness of the golden 
day of the coming of our Lord and Saviour, Jesus Christ, and 
the excellency of his throne and power. For in that world be- 
yond the silent tomb, there will be no instigator of skepticism, 
or pernicious teachers, to cause division, contention or strife; as 
it has been caused by them in this world of dis-union and debate ; 
of which David Frederick Strauss, has been but a mere fragment, 
as to form, power, and duration. For his loud voice only calls 



572. CREATION AND FORMATION. 



to mind that the whole world, since satan was cast to earth, 
has echoed with this same bold cry against God and his Word. 

Hence, for ages and ages beyond this great German, this 
dust cloud of war has left its footprints upon the sands of time, 
and its cry is heard today more viciously than ever before, 
floating out upon the air, wafted by the wings of time, down 
deep into the minds of the'people of today ; and from its effects 
they find no rest day or night. 

Therefore, we say, if there has ever been a page in the 
history of time since the day that the serpent beguiled Eve, that 
this earthly, censual, develish cry has not been heard or made, 
we would be pleased to see that page, or find that season, and 
to make a special study of it ; and derive from it an elevated 
happiness. But having not found such a page, turning and look- 
ing up on the turmoil of today, and seeing a few individuals 
that are struggling with the Old and New Lutherian, the Old 
and the New Presbyterian, the Old and the New Baptist, the 
Old and the New Methodist, ect. ; until the Old and the New of 
all sects are sumed up, and see them tossing to and fro the 
words, orthodox and heterodox, ect., which is the cause of many 
a one asking this question, Where is the true church to be found ? 
And in what part of the world is it established ? There is so 
many sects, and the one cutting the throat of the other all the 
time, how am I to know which is right? And many other such 
questions is asked by Strauss, Emerson, Ingersol, and many oth- 
ers. And they are used as a sword in argument against the 
truth and the church of Christ. 

And upon these grounds, we often see the daily press exalt- 
ing itself, and in a few years no public institution would remain 
of any value, except the morning news paper, (or pr< ss.) And 
when we see the grounds of advantage, taken and occupied by 
such agents of oposition to the cause of Christ, gathering them 
from the fields of so called Christianity as they are held out, by 
the different bodies, as each one of them, present themselves to 
be the church, our heart longs to see the time of reformation 
come, and will say that there never has been a time that the 
true church has not been the sole cause of progress and civiliza- 
tion, and will long bear the press daily company, and will far sur- 






CREATION AND FORMATION. 573. 

pass it in filling hearts with love, hope, and charity. 

Hence, we add that the boasted inlightm^nt of our century 
ought to express itself in a more broad, a more Grod loving and 
God fearing, Christ like church. And with the sword of the 
Spirit, cut off those howling waves of the dust cloud of supersti- 
tion, and the ways and means, which satan has used to influence 
the minds of the ignorant multitude, so as to render the truth of 
the Word among those that would serve Grod in spirit and in 
truth, to have no effect. 

But nevertheless, in spite of all the power of satan, Christ 
established His church over eighteen hundred years ago; and 
set it up in the hearts of His children, and said in these words, 
that it should stand. Again He says, "though heaven and earth 
pass away, My Word shall not pass away." Where then is the 
boasting of Strauss, Emerson, or the press ? It is excluded j by 
what is it excluded, by these great dust clouds of satan? We 
answer not. It is done by the Word of Grod, and the testimony 
of the Lord and Saviour, Jesus Christ. Yes we say, upon this 
Rock Hi? church has stood, and will stand, untill the end of 
time, independent of the fragments of oposition, in her beauty 
adorned in white apparel, as a Bride for the Bride groom. 
But the Church has not been preserved upon flowery beds of 
ease, but through the mountainous paths of persecution. 

Hence, when we look back over past ages, when Servetus 
and Zelotes were burned, and witches were hung, and Quakers 
were banished, it would seem as though we have come to a time 
when the once troubled waters are calm. And true, if we had 
to rest the defense of Christianity upon such a dark picture of 
outrageous conduct of the past, it would be a pitiful case. And 
yet this is the very theory that is presented to to the people to- 
day ; and in their arguments, they try to make it legitimate, so 
that we will believe that all our confidence and hopes that we 
enjoy, is mostly founded upon human progress. And 
what is the most painful in this is, that such arguments are pro- 
duced by leading professors, and followers of Christ. 

Therefore, we ask that if Christianity must rest her defense 
upon such outrageous conduct of the past? and our hope and 
confidence upon human progress? Why then, if this be true, do 



574. CREATION AND FORMATION. 






you ask u3 to turn the leaf over and look at the picture of the 
meek and lowly Lamb of Grod : was his example a cruel one, or 
did he burn any one, or, did he hang any one, did he curse any 
one, did he banish any one, or tell me, did he in any way op- 
press any one, or was his teachings unto his disciples in any wa}' 
pertain to such a character ? We answer positively, no: but, 
furthermore, they will teach you, that these things was necessa- 
ry, in order to forward the cause of christian^. And in many 
instances it was necessary for the sword to go before the gospel. 
But in this as well as the above, we answer under the authority 
of Christ's own words and teachings, it was not; and then say 
to you, "did not Christ rebuke Peter whcn.he cut off the ear of 
the servant of the high priest ? and did he not say, take my 
yoke upon you, and learn of me, for I am meek and lowly in 
heart; my yoke is easy, and my burden is light? did he not say 
come unto me all ye that are weak and heavy laden and I will 
give you rest? did he not say I send you forth as sheep among 
wolves, be ye wise as serpents, but as harmless as doves ? -Did 
he not say humble yourselves under the mighty hand of Grod, 
and he will exalt you ? did he not say to his disciples, that they 
should be delivered up to death ? and did he not tell them when 
he sent them forth to preach, that they was not to take any 
thing with them, no not so much as a sword, stave, or scrip ? for 
he told them his grace was sufficient for them ; and did he not 
tell them if they were persecuted in one city, they should flee to 
another? Furthermore we ask, does this look as though the 
christians, must rest their defense upon the hypocritical deeds 
of yesterday, or the outrageous conducts of the past? 

We answer, it does not; and again we hear it said, that it 
was necessary to use the sword in order to establish the gospel, 
At the time when Bishop Severys went to debate with Theodo- 
cius, the Jew Eabi. And instead of fulfilling his errand in de- 
bating, he with his army, overpowered the Jews, and destroyed 
their temples, which temples God had given them. For the 
Jew, as we have proven, was under the law of circumcision. 
And after this Bishop had robbed, plundered and murdered man, 
woman and infants to his satisfaction, then he makes the preten- 
tion of hiring the Jew, Eabi to preach his (the Bishop's) gospel ; 



CREATION AND FORMATION. 575. 



or in other words, you might say, forced the Jew, Rabi, to be- 
come what they called a christain. 

And thousands upon thousands of such pictures could be 
painted and put before your eyes, which they would have you 
believe, that Christianity must rest her defense upon. Is not 
this enough to make any honest heart droop in sorrow and sad- 
ness, and ask the question, from whence comes wars and 
fightings among them ? then listen for the answer ; Does not 
Christ say, they come of your own lust ? Yes. For the flesh 
lusteth against the Spirit ; for Christ said, Love one another; 
love your neighbors ; yea, even love your enemies; for He saith 
love worketh no ill to his neighbor ; and that there is no fear in 
love, for fear is torment ; and perfect love casteth out all fear, 
for God is love. No room in such teachings for bloodshed, ra- 
pine, and revenge. 

And having those two pictures before us, one of love, mer- 
cy, pity and long suffering, the other with a character of the 
blackest outrages of the past, we say to you Be not deceived ; 
choose ye this day whom ye will serve, for God is not mocked. 
For what they sow, that is just what they shall reap ; for by such 
pernicious teachings they sow to the flesh, and they shall of the 
flesh reap corruption. For God has not called us to uncleanness, 
but unto purity: For God so loved the world, that he gave his 
only begotten Son, that whosoever believeth on him, should 
not perish but have everlasting life; also all that would heed 
his teachings, and obey his commands, and follow his example ; 
for He says, I have set ye an example which ye should follow in 
humbleness j for the servants of God must not strive but be gentle. 
Yes, it is true his followers must be gentle, and live in peace 
with all men ; and they must love each other as they love them- 
selves, for the love of Christ in them worketh no ill, to their fel- 
low men : and the same love, stands persecution by its enemy. 
But, the possessor of such love must not strive, but when per- 
secuted in one city flee to another ; then there is no room for 
the followers of Jesus to fight and take blood from their fellow 
man. But, on the other hand, this is just what the servants of 
satan will do. 

But, Christ's children are taught otherwise; they must not 



576. CREATION AND FORMATION. 



bite and devour one another: for it is only the children of dark- 
ness that thirst for blood ; the children that belong to the beast 
and false prophets. And from this pure Godlike picture of Je- 
sus, we are enabled to plainly see that instead of Christianity 
resting its defense upon the depredation of the cruel ages of the 
past, (which has been the out rageous conduct of the beasts,) It 
rests its defense in the lap of love, its confidence in mercy, and 
its hope in Jesus Christ, the chief corner stone, who was led as 
a lamb to the slaughter, and as a sheep before his shearers is 
dumb, so he uttereth not a word. And when he was reviled, he 
reviled nol again, but, saying peace be unto you; my peace, 
I leave with you. And then take the humble example of his 
prayer in the agony of death, which was for hiL enemies, the 
very ones that nailed him to the hard wood of the cross. 

Hence, there was no prejudice there : nor there was no re- 
venge, enmity, and no murder in that prayer, nor there was no 
banishment in that prayer, with Christ ; and he is the example 
for the christian to follow ; and it was the example, that the 
apostles, disciples, and christians of the valleys followed, whose 
lives and sufferings the reader is already acquainted with, which 
proves to us that the christian's hope is in the love of Jesus; and 
in that love, they are willing to suffer all things. And, it is on 
such love, faith, and suffering, that Christianity of to day rests, 
and bases her arguments and defense; and whenever they 
tell you that Christianity must rest her defense upon such dark 
conduct of yesterday, and that all the confidence, and hope that 
we now enjoy in our human affairs, is founded upon progress, 
and not upon the faci of perfection, then ask them please, to 
look back over the dark ages of the past, when all the world 
was enshrouded in darkness and digression, until the bright and 
morning star of the east arose: Yes, that star which guided the 
wandering footsteps of the wise men, to where perfection itself 
lay wrapped in swadling cloths; and when they say confidence 
and hope lie in progress, point them to the Lamb of God on the 
cross, enclothed by all perfection. And while they boast of 
the halcyon days of calmness, that we are enjoying, point 
them to the perfect suffering of Christ on the cross! and the 
suffering of his followers for three hundred years, at the bands 



CREATION AND FORMATION. 577. 



of the cruel enemy; and then tell them that it is upon perfect- 
ion, that true Christianity of to day rests her defense; for Christ 
is perfect, and true Christianity rests upon him. For it was by 
his followers being made perfect by suffering, that human prog- 
ress was made manifest, and it was by and through the love of 
God in Christ and his disciples, that progress was elevated be- 
yond all human expectations, or apprehension. 

And upon these grounds, progress today- owes all her ad- 
vancements ; and it is upon these grounds, that the christian 
stands and rests his hopes ; and from whence, comes our confi- 
dence and hope in all our human affairs at large; and let them 
reason as they may of the dark past, or even the golden future, 
we add, all must rest upon this foundation Jesus Christ, the 
chief corner stone ; Christianity rests her head no where else. 
And progress must rest upon Christianity ; for while satan with 
his beasts fought hard to hinder progress and civilization all 
through the stormy days of parsecution, christain perfection, in 
the weakness of the flesh, through the strength of the Spirit, 
done its perfect work in Christ, 

And upon these grounds, the great battle was fought. 
Christianity prevailed, and progress was established upon the 
blood bought banner of Christianity. And satan's plan of hold- 
ing the world under the yoke of tyranny and oppression was 
defeated. And as we hold up to view these two pictures, we 
might ask, what have we learned ? And the answer surely would 
be, that the world was turned from barbarism and digression, in- 
to civilization and progress by christian perfection. And further- 
more, when satan saw that he lost the battle, and that his roar- 
ing like a lion, and howling like a wolf for the blood of Jesus, 
which was flowing fluently through the veins of those humble 
pious christians of those early days, availed him nothing, and 
that the sheding of their blood, with their humble submission 
without raising one hand of defense, and their fervent prayer to 
God for their would be slayers, was only the means of the 
spreading of the light and liberty of progress in humanity and 
civilization, he lays aside the roar of the lion and the howling 
of the wolf. 

And appearantly as a lamb, the lion or wolf comes forth in 



578. CREATION AND FORMATION. 



sheeps clothing, and as a serpent coiled up in the cloak of peace, 
he now takes up his position in the midst of God's children, in the 
false prophet, or second beast, or the harlot, and in this atitude 
licks God's children in the face, so that he may get the opper- 
tunity to stab them in the heart, with his venom noxious poison 
of pernicious teachings. And it is through this channel that all 
false religions have arose; men through their sins and godless 
pride, have removed themselves away from God, and the re- 
straints of religion, and become addicted to vice and impurity ; 
and the most holy God gives them over to their own licentuous- 
ness. And they worship the creature more than the Creator. 
For professing themselves to be wise, they become fools; and 
they change the glory of the incorrupable God into the likeness 
of corruptable man. 

And it was from the ebb and flow of this channel, that so 
many divisions and different religions are in the world. But all 
these only go to prove more clearly the true light of God's holy 
Word, and that they are the corrupt and seperate branches ; 
just as the green tree is found in the midst of the withered boughs 
which lie around. And through such licentiousness comes the 
arguments that progress, science, and all human philosophies 
are the sole foundation of civilization. And these asser- 
tions the reader is already aware, has been produced in opposi- 
tions to God's Word. 

Hence, they are also false ; for every honest heart will ac- 
knowledge that religion and Christianity are the sole fundament- 
al principles of civilization. And furthermore, those and all 
similar arguments, devised by those libertines, only afford the 
grounds for the belief that in just such a time, the language of 
the apostle, Paul, will be fulfilled concerning the coming of 
Christ, in saying, "That day will not come unless there be a fall- 
ing away first;" and experience in all ages and in all conditions 
of life, have taught us that in time of persecutions, peril, famine, 
nakedness, or distress there has never been a falling away. 

But, on the other hand, with a death grip they cling unto 
God, to save them from their troubles. Then we learn that the 
falling away must come when the time is fulfilled, when they 
cry out peace, peace, when there is no peace ! And it is in just 



CREATION AND FORMATION. 579. 



such a time, and in such arguments that we above stated, that 
Paul again speaks and warnes us of, in this language j "Let no 
man deceive you by any means/' then we plainly see that we 
are to guard against sruch arguments, and not be deceived in any 
way or manner, for the mystery ol iniquity doth already work, 
says Paul : And if they say lo here or lo there is Christ, believe 
it not. Tell them that there is lighting without, and fears with- 
in, and G-od's people must not strive, but to be humble and gen- 
tle, and apt to teach by word, works, and deeds, in all love and 
peace; and that Christ is not divided, and his people must be 
in union with each other. For where divisions, debates and 
jealousy is, Christ is not there • for all such corruptness belongs 
to him who is to be revealed, the son of perdition, at the bright- 
ness of the coming of the Son of G-od. 

And for fear that there may be some room for doubt as to 
where the true church is to be found, we shall say to you, that 
the scripture teaches us that the church of Christ and his king- 
dom are set up in the hearts of his true followers ; and it does 
not matter where they are, there is where you will find the re- 
ligion of the Lord Jesus Christ. A religion that acknowledges 
a crucified Saviour. A religion which crucifies the flesh with 
all its lusts. A religion that commands us to lovt? our enemies, 
our brethren, and our neighbors. A religion that commands us 
to visit the sick, cloth the naked, feed the hungry, give to the 
needy and poor, help the widows that are in affliction, care for 
the orphants, visit the prisoner, and live peacably with all men. 
A religion that commands you to keep yourself unspotted from 
the world, and to fear and hate sin with an ernendatory hatred. 
A religion that loves Grod above all, and which obeys His word 
and fulfills His commands. 

This is the relgion, and church of Christ, formed in the 
hearts of the struggling few, in this world of wilderness. Strug- 
gling we say, against divisions, contentions, principalities, pow- 
ers, and spiritual wickedness in high places, yea, they would 
sooner meet the fate of the christians of the val^s, or John 
when banished, or Stephen who was stoned to death, as to be 
sepparated from the kingdom of God in their hearts, or from 
that union which Christ so earnestly prayed for, that was to re- 



580. CREATION AND FORMATION. 






main among them. Union in activeness, in preaching, in pray- 
ing, and in spirit of the same mind. 

And when you find such a religion, you then will find the 
church that is free from malice, hatred, and superstition • and 
the church which is free in its noble manhood ; and furthermore, 
you then will find the church that is broad in its soul saving 
power, and endurence of hope, but not broad in oppression and 
strife ; broad by the presence of God, and not broad by his ab- 
sence; not broad like the Sahara in its treeless, birdless, dewless 
sands; or not broad like the Artie Ocean, in perpetual silence 
and ice, but broad like an infinite paradise of glory, full of ver- 
dure, good fruits, melodious music, industry, happiness, and 
pure worship, eternally ; wide enough in its gates of beauty to 
welcome all to its bosom that will heed the pleadings of Christ, 
"Come unto me all ye that labor, and are heavy laden, and I 
will give you rest." 

And now if we have the opportunity, let us meditate well 
upon these things, for the precept, to love God, is the first and 
most essential of all commandments; and love is the fulfilling of 
the whole law. It is necessary then for us to weigh this well. 
And hereafter let us imitate this as far as is possible ; just what 
the saints are doing in heaven ; and what we hope to do in eter- 
nity ; that is, let us love God with all our hearts, souls, body, 
mind, and strength, and our neighbors as ourselves. It may be 
that heretofore we have not done this as we ought, or as Was 
our duty to God. 

Oh distressing thoughts ! let us suppose for a moment, that 
if God was to open heaven, and show us one of the eleet, in the 
full splendor of that glory which surrounds him, could we thus 
behold Him in all the joy and rapture, wherein the blessed 
saints are bathed in their heavenly home. And could we but 
hear a celestial voice proclaiming, Behold, ye mortals, and ad- 
mire ; for thus God honors, and thus God rewards his saints in 
glory. 

Oh how transported would we be in that moment at such 
a scene ! And thus would that blessed saint address ; ambitious 
man ! what are all the honors of the world, compared with the 
honor and glory which I now enjoy ? or what arc all j^our fleet- 



CREATION AND FORMATION. 531. 



ing treasures, compared to these infinite, indestructable treasures 
prepared for the saints in light? ye desolate and sensual sinners, 
what are all those base pleasures, that you enjoy only for a 
moment, compared to these pure and unspeakable raptures 
which delight the elect of .God for all eternity. 

Oh, just to think how such a sight as this would fill us with 
disgust against all the false and deceitful things of this world. 
And Ob, what a longing it would excite for these enduring and 
never ending treasures of a glorious immortality. 

And now dear reader, let me say, what we cannot see with 
our bodily eye, the religion of the Lord and Saviour Jesus Christ, 
manifests clearly to us, through faith, and offers to our hopes. 
Let us then, by a pure and holy life here, make ourselves worth- 
y of an immortal life hereafter. Heaven is waiting to receive 
us, after we have lived such a life. Let us then detach ourselves 
from the world and worldly allurements ; for here we have no 
continuing city: our true home is in heaven. 

Wherefore, let us ponder deeply upon these things, and let 
us endeavor to merit heaven. For the religion of Christ, calls 
upon you to look up to heaven ; and to strive to make your- 
selves worthy to enter therein; and to look well to it that your 
way of life may be such as will bring you there. 

And in conclusion, we shall dwell upon our last thought for 
a short time. And to make that thought as impressive as possi- 
ble, as it is an important one to every soul, which thought is, that 
death is certain ; and that no man knows when, where, or how 
he must die ; and any moment may be his last on earth. And 
at the moment of death, he must give an exact account of all 
his thoughts, words, and deeds, which alone with all he has, 
will follow him into the next world. And after this life, which 
passes so quickly, comes eternity, which has no end, and which 
must be forever blest, or forever be mad^ miserable; for we have 
come into this world to work out our own salvation with fear 
and trembling. And if we fail in this, we cannot make good 
our loss in eternity ; and that sin alone can make us miserable 
eternally ; sin is the only real evil and misfortune which we 
have to fear; for it is sin only that can seperate us from God. 

Therefore, we should fear nothing else in this world but 



582. CREATION AND FORMATION. 



sin; for nothing else can make us unhappy now or hereafter. 

O ! wonderful and sublime thoughts ; let us never forget them : 
for nothing can harm us but sin, and ws cannot enter heaven 
our true home, if we are sinners. If we are sinners, we can 
never see God, the author of our existence; even by one sin, if 
not blotted out of the book of remembrance, by a Godly sorrow 
for it, in true repentance, we become a prey to eternal remorse, 
and everlasting despair. 

Let us consider this, and more sincerely and firmly than ever, 
say, I am resolved to save my soul, and for this I will labor the 
rest of my life; hitherto I have neglected this too much ; and 
have I not reason to look upon it as a great favor that God still 
gives me the time and the grace to meditate seriously on these 
things. Penetrated with these solemn thoughts, let us ' k flee 
from sin, as from the face of a serpent; for if wt come near them 
they will lay hold on us, and their teeth thereof are as the teeth 
of a lion killing the souls of men. All iniquity is like a two 
edged sword." 

Penetrated by these great truths let us in the future live as 
men, who are strengthened by the thoughts of a happy eternity, 
by the cheering hope of serving God now and hereafter. But 
again ; death is certain, and if we neglect to prepare for death in 
this life we must be forever slaves of sin, and victims of eternal 
remorse. O ! un-repentant sinner, you who have turned a deaf 
ear to every appeal, and turned from them with indifference, and 
now have come to a death like insensibility, whom nothing 
touches, nothing moves. It is only too plainly seen that thy 
deadly distaste for all divine truths, that God has now deserted 
thee; that he has withdrawn from thy bed of death ; thou hast 
cast thyself into the abyss of hopelessness and despair; for the 
sight of your sins in that hour, causes you to believe there re- 
mains no mercy for you; thou hast condemned thyself, and hast 
written thine own eternal despair; dying now without God. 
O ! sinful love : O ! mistaken kindness ; my well days were spent 
in you, and now the jndgment of God is before me; my sick- 
ness and pain is increasing ; the physician pronounced it mor- 
tal ! O, now for a moment look at the members of the house- 
bold ; they look at each other and sorrow is read in every coun- 



CREATION AND FORMATION. 583. 



tenance ! Ah, no wonder, for they realize that not only the 
body, but the soul also is lost; for the wild cries of the dying in 
the agony of death, is, I am lost, lam lost! Yes, lost to God, and 
hapiness, for all eternity; just for the sake of the pleasure of 
sin for a season. 

Oh, wonderful thought! And yet, how true: Death, is cer- 
tain. And now, penetrated with these solemn thoughts, "Let 
us draw nigh unto God, with the full assurance of hope, having 
our hearts sprinkled from an evil conscience, and thereby sanct- 
ify the Lord God in our hearts ; for it is better, that if the will 
of God be so that we suffer for well doing, than for evil doing. 
For Christ hath also suffered for sins, the just for the unjust, in 
order that he might bring us unto God. Forasmuch then as 
Christ hath sufferecl for us in the flesh, let us arm ourselves 
with the same mind, that that mind be in us that was in Christ, 
that we may no longer live the rest of our time to the will of 
the flesh, and the lusts of men, but to the will of God. For 
where there is envying, contention and strife, there is confus- 
ion and every evil work ; and such wisdom is of man ; but the 
wisdom which is from heaven, which is above, and cometh down 
from above, is first pure, then gentle, and easily to be entreated 
full of mercy, and good fruits, without partiality, and without 
hypocrisy. 

Henceforth, know we no man after the flesh ; for we must 
all appear before the judgement seat of Christ. And now we 
see through a glass, darkly, but then face to face; and now abid- 
eth Faith, Hope, and Charity, these three; but the greatest of 
these three is charity, (the love of God ;) wherefore, I beseech 
you by the mercies of God, that ye present your bodies a living 
sacrifice holy acceptable unto God, which is your reasonable ser- 
vice. And be not conformed to this world, but be ye transform- 
ed by the renewing of your minds ;" unto all that you owe to 
Him, who alone is able to save us in the solemn hour of death ; 
and transplant our weary souls where sorrow never comes, and 
death is not known ; and seperation is a stranger. 

And now trusting that our labor and work, sla is accomplish- 
ed in this little volume, will far exceed our expectation in giv- 
ing light to the weary world, we place our utmost confidence in 



584. CREATTON AND FORMATION. 



the "Great Author" of heaven and earth, that He will forward 
the claims and rights of both Jews and Gentiles to the end, for 
in Him they owe their all. 

We have labored for the rich and poor, for the learned and 
unlearned, that all might read and understand. We trust this 
as a Mission book, will not stop with American thinkers, but 
that it will take flight to all parts of the inhabitated world ; and 
as a work designed for much good, will accomplish much good, 
for we have written this book with the purest intention, and 
with the greatest desire, hoping to see it do its work in the 
name of Him, in whom it is dedicated; all we have we owe to 
Him. We trust that every reader will, for the first time in his 
life, see the truth of the Holy Bible. And to every one, both 
old and young, we assure you, that this work is not of man, but 
of the kind providence of the living God. Eead it and you will 
find the pure gems of eternal thought. It is no system of fabu- 
lous doctrine ; its foundation is the Bible, and to every reader it 
offers a reward ; and every reward is his crown. Not only will 
it lead him to the truth in this life, but beyond the dismal 
tomb, he will realize himself to have been in the' highest degree 
forwarded and benefited by the prililege of drinking in the 
sweets of endless pleasure, to be an heir of God, and a joint 
heir with Christ, forever and ever. Amen. 






The Author, in conclusion, desires to congratulate Mr. Frank 
Settles for his faithfulness in furnishing the means for the pub- 
lishing of this work; also Gr. W. Tremain, for his faithfulness as 
Foreman, with his never tiring energies, to complete the work 
for Christ and his cause. 



H153 81 



\\* ,s - -^ 

* * aV . . . V, ' • • ■ 











*^ I 1 




o V 



,V 









°- ^''JsLr** <?s'J£kr°* 4**-^i'% 




*> 






V* ** ^' % <^ 









4? . 






^ « 




' ■*> 






'V 












